some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, 1616-1683. 1680 approx. 24 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53728 wing o807a estc r20887 12610788 ocm 12610788 64364 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53728) transcribed from: (early english books online ; image set 64364) images scanned from microfilm: (early english books, 1641-1700 ; 771:1) some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, 1616-1683. [2], 13 p. printed by t.s., london : 1680. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestants -england. church and state -england. 2005-03 tcp assigned for keying and markup 2005-06 spi global keyed and coded from proquest page images 2005-07 mona logarbo sampled and proofread 2005-07 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion some considerations about union among protestants , and the preservation of the interest of the protestant religion in this nation . london , printed by t.s. an. dom. 1680. some considerations about union among protestants , &c. 1. the prostestant religion , introduced into this nation , by the apostolical way and means of the holiness and laborious preaching of its professors , confirmed with the martyrdom of multitudes of all sorts , being now throughly fixed in the minds of the body of the people , and confirmed unto them by laws and oaths , is become the principal interest of the nation , which cannot be shaken or overthrown , without the ruine of the government , and destruction of the people . nothing therefore less being included in the attempts of the papists , with all their interest in europe , for the reintroducing of their religion amongst us , the nation hath been constantly filled for an hundred years with fears , jealousies , and apprehensions of dangers , to the great disturbance of the government , and disquietment of the subjects ; nor can it be otherwise whil'st they know that there is a pregnant design for their total subversion , together with the ruine of the protestant religion in other places , which would have ensued thereon . but , 2. this religion so received and approved by the people , as the only true way to salvation , ( accompanied with an abhorrency of the superstition , idolatry and heresies of the church of rome , partly on the general account of their own nature , and partly on particular reasons and provocations from the attempts of those that belong unto that church , for the ruine of them and their religion ) and joyntly professed in the same confession of faith , hath been preserved by the means of a faithful laborious ministry , under the care , protection and outward government of the supreme power , as the greatest bullwark of the protestant religion in europe . 3. the only weakness in it , as the interest of the nation , ( before it was infested with novel opinions ) was the differences that have been amongst many of the professors of it , from the very first beginning of the reformation , and which are continued unto this day . 4. these differences though consisting now in many particulars of less moment , arose originally , solely from the constitution of an authoritative national church state. for some would have it to be of one sort namely , episcopal , some of another , namely , presbyterian ; some would have it of a divine original , others of an humane , which must be the judgment of the king and parliament , who know it to be what they have made it , and nothing else ; and some judge it a meer usurpation on the power of the civil government , and the liberties of the people . 5. it is therefore acknowledged that the body of christian people in this nation professing the protestant religion , with a detestation of popery ; having the gospel preached unto them , and the sacraments duely administred , under the rule of the king , are the church of england . but as unto an authoritative national church , consisting solely in the power and interest of the clergy , wherein the people , either as christians , protestants or subjects of the kingdom are not concerned ; such as is at present established , farther enquiry may be made about it . 6. there is a threefold form of such a church , at present contended for . the first is papal , the second episcopal , and the third presbyterian . 7. the first form of an authoritative national church-state amongst us , as in other places , was papal : and the sole use of it here in england , was to embroyl , our kings in their government , to oppress the people in their souls , bodies , and estates , and to fell us all , as branded slaves , unto rome . these things have been sufficiently manifested . but in other places especially in germany , whil'st otherwise they were all of one religion , in doctrine and worship , all conform to the church of rome ; yet in bloody contests meerly about this authoritative church state , many emperours were ruined , and an hundred set battels fought in the field . 8. at the reformation this church state , was accommodated , ( as was supposed ) unto the interest of the nation , to obviate the evils suffered from it , under the other form , and render it of use unto the religion established . yet experience manifests that , partly from its constitution , partly from the inclinations of them by whom it is managed , other evils have accompanied or followed it , which until they are removed , the weakness of the protestant interest through mutual divisions , will remain among us . and among others , they are these . 1. an encroachment on the civil rights and government of the nation , in the courts and jurisdictions pretended to belong or to be annexed unto this church state over the persons , goods , and liberties of the subiects , ( yea in some cases their lives . ) it is the undoubted right and liberty of the people of this nation , that no actual jurisdiction should be exercised over their persons , estates , or liberties , in a way collateral unto , and independent on the publicks administration of justice unto all , derived from the sovereign power , and executed by known officers , rules and orders , according unto the laws of the realm . if this be taken from them , all other pretences of securing the liberty and property of the subjects , are of no advantage unto them . for whil'st they have justice in legal publick courts , duely administred unto them , they may be oppressed and ruined ( as many are so every day ) by this pretended collateral irregular power and jurisdiction over their persons , good and liberties ; from which it seems to be the duty of the parliament to deliver them . and it is the right of the kings of this nation , that no external power over the subjects be exercised but in their name , by vertue of their commission , to be granted and executed according unto the laws of the land. this right of kings , and this liberty of subjects also , are so sacred , as that they ought not to be entrenched on by any pretence of church or religion . for what is of god's own appointment will touch neither of them . but the administration of this jurisdiction as it is exercised with a side wind power , distinct , different from and in some things contrary unto the publick justice of the nation , ( wherein all the subjects have an equal interest ) and by the rules of a law forraign unto that of the kingdom , is a great cause of the continuation of divisions among protestants , unto the weakning of the interest of religion itself . 2 it is accompanied with the prosecution and troubling of peaceable subjects , in their liberties and estates ; not for any error in the christian faith , not for any declension from the protestant religion or compliance with popery , not for any immoralities , but meerly and solely for their non-compliance with , and submission unto those things which are supposed necessary for the preservation of their church state , which is of itself altogether unnecessary . for the whole complex of the imposed conformity in canonical obedience , ceremonies , rites and modes of worship , hath no other end but the sustentation and preservation thereof ; being things otherwise , that belong not to christian religion . this began , this will perpetuate our divisions , which will not be healed whil'st it is continued . and whil'st the two parties of papists and protestants , are at this day contending as it were for life , soul , and being , ( the long continued design of the former , under various pretences , and by great variety of attempts , being come unto its fatal tryal , as unto its issue : ) it will not be thought meet by wise men , whose entire interest in religion and the liberties of the nation are concerned , in this contest to continue the body of protestants in divisions , with mutual animosities , and the distrust of multitudes , on such unnecessary occasions . 3. whereas by vertue of this state and constitution , sundry persons are interested in honours , dignities , power and wealth , in all which they have an immediate , ( and not meerly legal ) dependance on the king , since their separation from the pope ; they have constantly made it their business to promote absolute monarchical power , without respect unto the true constitution of the government of this nation , which in sundry instances hath been disadvantageous to kings themselves , as well as an incumbrance to the people in parliament . for although their constitution doth really entrench upon the kings legal power , in the administration of their jurisdiction , yet to secure their own interests , and to make a seeming compensation for that encroachment , many of them have contended for that absolute power in the king , which he never owned , nor assumed unto himself . 9. the evils and inconveniencies of this constitution , of an authoritative national church state , have been greatly encreased and propagated in this nation , as unto the heightening of divisions among protestants , by the endeavours that have been to confirm and continue this state in an extraordinary way ; such were the oath called , &c. and the late oath at oxford , whereon many ●ober peaceable protestant ministers have been troubled , and some utterly ruined ; which hath much provoked the indignation of the people , against those who occasioned that law , and for whose sake it was enacted ; and encreased the suspition that those who manage these things , would have men believe , that their state and rule , is as sacred as the crown , or religion itself , unto the great disparagement of them both ; which things are effectual engines to expell all peace and union among protestants . 10 ▪ those who are for the presbyterian form of an authoritative national church state , do indeed cut off , and cast away most of those things which are the matter of contest between the present dissenting parties , and so make a nearer approach towards a firm union among all protestants than the other do ; yet such an authoritative church state in that form , is neither proper for , nor possible unto this nation , nor consistent with that preheminence of the crown , that liberty of the subjects , and freedom of the consciences of christians , which are their due . but this being not much among us pretended unto , it need not further be spoken of . 11. it is evident therefore that whil'st the evils enumerated , are not separated from the present authoritative national church constitution , but the powers of it are put in execution , and the ends of it pursued , it is altogether vain to expect peace and union among protestants in england ; it neither hath been so , nor ever will be so , fire and faggot will not be able to effect it . who shall reconcile the endless differences that are , and have been about the power , courts , and jurisdictions of this church state , whether they be agreeable unto the laws of the land , and liberty of the subjects . the fixed judgement of many that they have no legal authority at present , nor any power given them by the law of the land , whereon they dare not submit unto them , is no less chargeable , dangerous and pernicious unto them , than are their uncouth vexations and illegal proceedings unto them who are unwillingly forced to submit unto them . and whatever may be expected , the people of this nation will never be contented that their persons , goods , or liberties , shall be made subject unto any law , but the publick royal law of the kingdom administred in legal courts of justice . who shall undertake that all christians or protestants in this nation shall ever submit their consciences and practices , to a multitude of impositions no way warranted in the scriptures ? or how any of the other evils that are the causes of all our divisions shall be removed , cannot easily be declared . 12. if it shall be said that if this authoritative national church state should be removed , and no other of another form , set up in the room of it ; or be divested of the powers claimed at present by it , it will be impossible to preserve the protestant religion amongst us , to keep uniformity in the profession of it , and agreement amongst its professors ; it is answered , ( 1 ) nothing ought to be removed but what is a real cause , or unnecessary occasion at least , of all the difformity and disorder that is amongst us , and is likely so to continue ▪ ( 2 ) that whil'st we have a protestant king , and a protestant parliament , protestant magistrates and protestant ministers , with the due care of the nation that they may so continue , and a protestant confession of faith duely adhered unto , i shall not , under the blessing of the holy providence , fear the preservation of the protestant religion and interest in england , without any recourse unto such a church power , as fills all with divisions . this i say is that church of england which is the principal bullwark of the protestant religion and interest in europe ; namely , a protestant king , a protestant parliament , protestant magistrates , protestant ministers , a protestant confession of faith established by law , with the cordial agreement of the body of the people in all these things ; esteeming the protestant religion and its profession their chief interest in this world . to suppose that a few men , having obtained honours , dignities , and revenues unto themselves , exercising a power and authority ( highly questionable whether legal or no ) unto their own advantage , oppressive unto the people , and by all means perpetuating differences among protestants , are that church of england , which is justly esteemed the bullwark of the protestant religion , is an high and palpable mistake . the church of england as unto its national interest in the preservation of the protestant religion , is not only separable from it , but weakned by it . yea , if there be such a national constitution , as in its own nature , and by the secular advantages which it supplies men withal , enclines them to prefer their own interest above that of the protestant religion in general , it will always endanger that religion in any nation . for hereon they will judge when they are pressed , on any occasion or circumstance of affairs , that it is better to preserve their own interest , by vertue of some dispensations securing unto them their power and secular advantages , than to venture all by a rigid contest for the protestant religion . nor is it morally possible that ever popery should return into this , or any other nation , but under the conduct of such a church constitution ; without this it hath no prevalent engine , but meer force , war and oppression . but if the interest of popery can possess this church-state , either by the inclinations of them or the greater number of them , who have the management of it , or by their dependance , as unto their interest , on the supream authority , if that happen in any age to give countenance thereunto , the whole nation will quickly be insensibly influenced , and betrayed into popery as it were , they know not how . hence have been such national conversions to and fro in england , as have been in no other places or countries in the world. for the care of the publicks preservation of religion , being , as it is supposed , entrusted in this church-state and the managers of it , if by any means it be possessed by popery , or influenced by a popish prince , the religion of the whole nation will be lost immediately . for as unto all other ministers who have the immediate guidance of the people they will suppose that they can do nothing of themselves in this mattter . but are only obliged unto the conduct of the church-state itself . and having their station therein alone , and depending thereon , they may easily be either seduced by their interest , or excluded from their duty by the power of that church state whereunto they are subject . by this means the whole interest of the protestant religion in this nation as unto its preservation ▪ depends on such a state as being the concernment of a few , and those such as have an especial interest of their own , distinct from that of the protestant religion in general , may be easily possessed by popery , and probably would be so , if they should have a popish prince to influence them . but whereas the people are now possessed and fully persuaded of the truth of protestant religion , if there be no publick machine or engines insensibly to turn about the whole body of them , but they must be dealt withal individually or parochially , it will , as was said , be morally impossible , that ever popery should become the religion of this nation , any other way , but by the destruction or killing of the present inhabitants . allow that the church-state supposed , may in those who have the trust , and power of it , be seduced , corrupted , or any way induced or disposed unto the interest of popery , as it may be ; it is possible some individual persons may be found , that for the sake of truth , will expose their lives to the stake or otherwise . so did many in the days of queen mary , though now esteemed by not a few , foolish zealots for their pains . but the body of the people through their various legal relations unto this church-state , deserting the care of their own preservation , by their trust in the conduct thereof , whereunto they are unavoidably compelled , will quickly be inveagled so as not to be able to extricate themselves . but set them at liberty , so as that every parliament , every magistrate , every minister , every good christian , may judge that that the preservation of their religion is their own duty in all their capacities , and popery with all its arts will know neither how to begin , nor how to proceed with them . if then there were no such church state as being in the management of a few , is seduceable , and not difficult to be possessed by the interest of popery , whereby the whole nation would be at once betrayed ; the protestant religion is now so firmly seated in the minds of the people , so countenanced by law , so esteemed by all to be the principal interest of the nation , that the wit of all the jesuits of the world , knows not how to attaque it , much less endanger it ; which if there be need , shall be further demonstrated . 13. nor is it a matter of art or difficulty to declare a way for the security of the protestant religion , with the rights of the government , and liberties of the subjects , with the due freedom of conscience , without any such church-state ; but it is what the principles of religion , common prudence , and the honest interest of the nation do direct unto ; as to instance in the things that are most material unto that end . 1. let a solemn renunciation of popery , suited unto the general principles of the protestant religion , be established by law , to be made publickly by every person , that is to partake of the rights and priviledges already confirmed unto that religion , or which afterwards shall be so ; to be renewed as occasion shall require . 2. let there be one solemn stated confession of the christian protestant faith , such as is the doctrine of the articles of the church of england , especially as explained in the publick authorized writings of the church in the days of queen elizabeth and king james , before the inroad of novel opinions among us ; to be subscribed by all enjoying a publick ministry 3. let the magistrate assume unto himself the exercise of his just power , in the preservation of the publick peace in all instances ; in the encouragement and protection of the professors of the protestant religion ; in securing unto all men their legal rights , already granted unto them , in their several places and stations , in the punishment of all crimes cognoscible by humane judgement ; in deposing of men from their enjoyments or priviledges , which they hold on any condition , as suppose their orthodox profession of the protestant religion , if they fail in , or fall from the performance of it ; leaving only things purely spiritual and evangelical to the care and power of the churches , and all litigious causes of what sort soever , with the infliction of all outward penalties , unto the determination of the laws , of the land , and a great progress will be made towards order and peace amongst us . 4. yea these few things in general are only needful thereunto ; ( 1 ) let the king and parliament secure the protestant religion as it is the publick interest of the nation against all attempts of the papacy for its destruction , with proper laws , and their due execution . ( 2 ) let the wisdom and power of the nation in the supream and subordinate magistrates be exerted , in the rule of all persons and causes , civil and criminal , by one and the same law of the land , in a complyance wherewith the allegiance of the subject unto the king doth consist ; without which , government will never be well fixed on its proper and immoveable basis. ( 3 ) that provision be made for the sedulous preaching of the gospel in all parts and places of the land , or all parochial churches , the care whereof is incumbent on the magistrates . ( 4 ) let the church be protected in the exercise of its spiritual power , by spiritual means only , as preaching of the word , administration of the sacraments , and the like ; whatever is farther pretended , as necessary unto any of the ends of true religion or its preservation in the nation , is but a cover for the negligence , idleness , and insufficiency of some of the clergy , who would have a● outward apearance of effecting that by external force , which themselves by diligent prayer , sedulous preaching of the word , and an exemplary conversation , ought to labour for in the hearts of men. 5. it is evident that hereon all causes of jealousies , animosities and strifes among the protestants would be taken away ; all complaints of oppression by courts and jurisdictions , not owned by the people , be prevented ; all encroachments on the consciences of men , ( which are and will be an endless and irreconcileable cause of difference among us ) be obviated ; all ability to controul or disturb the power and priviledge of kings in their persons or rule ; and all temptations to exalt their power in absoluteness above the law , will be removed ; so as that by the blessing of god , peace and love may be preserved among all true protestants . and if there do ensue hereon some variety in outward rites and observations , as there was in all the primitive churches , who pleaded that the unity of faith was commended and not at all impeached by such varieties ; yet whil'st the same doctrine of truth is preached in all places , the same sacraments only administred , wherein every protestant subject of the nation , will be at liberty to joyn in protestant christian worship , and to partake of all church ordinances , in the outward way and according unto the outward rites of his own choosing , without the authoritative examination or prohibition of any pretended church power , but what in his own judgement he doth embrace , no inconvenience will follow hereon , unless it be judged such , that the protestant roligion , the liberty of the subjects , and the due freedom of the consciences of men sober and peaceable , will be all preserved . finis . proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90284 of text r206815 in the english short title catalog (thomason e683_12). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 38 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90284 wing o799 thomason e683_12 estc r206815 99865921 99865921 166375 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90284) transcribed from: (early english books online ; image set 166375) images scanned from microfilm: (thomason tracts ; 105:e683[12]) proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, 1616-1683. [2], 21, [1] p. printed for r. ibbitson dwelling in smith-field neer hosier lane, london, : 1653 [i.e. 1652] attributed to john owen. thomason received his copy 2 december 1652. annotations on thomason copy: "decemb. 2. 1652"; the '3' in the imprint has been crossed out. reproduction of the original in the british library. eng religion -early works to 1800. a90284 r206815 (thomason e683_12). civilwar no proposals for the furtherance and propagation of the gospel in this nation.: as the same were hubly presented to the honourable committee o owen, john 1652 6793 9 5 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion proposals for the furtherance and propagation of the gospell in this nation . as the same were humbly presented to the honourable committee of parliament by divers ministers of the gospell , and others . as also , some principles of christian religion , without the beliefe of which , the scriptures doe plainly and clearly affirme , salvation is not to be obtained . which were also presented in explanation of one of the said proposals . london , printed for r. ibbitson dwelling in smithfield neer hosier lane . 165● . the humble proposals of the ministers who presented the petition to the parliament , feb. the eleventh , and other persons , for the furtherance and propagation of the gospell in this nation . wherein they having had equall regard to all persons fearing god ( though of differing judgements ) doe hope that they will also tend to union and peace . i. that persons of godlinesse , and gifts in the universities and elsewhere , though not ordained , may be admitted to preach the gospel , being approved , when they are called thereunto . ii. that no person shall be admitted to triall and approbation , unlesse he bring a testimoniall of his piety and soundnesse in the faith , under the hands of six godly ministers , and christians , gathered together for that end and purpose , unto whom he is personally knowne , of which number two at the least to be ministers . iii. that a certaine number of persons , ministers , and others of eminency and knowne ability and godlinesse , be appointed to sit in every county to examine , judge , and approve all such persons , as being called to preach the gospel have received testimonials as above ; and in case there shall not be found a competent number of such persons in the same county , that others , of one or more neighbouring counties , be joyned to them . iv. that care be taken for removing the residue of ministers who are ignorant , scandalous , non-residents , or disturbers of the publick peace ; and likewise of all schoole-masters , who shall be found popish , scandalous , or dis-affected to the government of this common-wealth . v. that to this end a number of persons , ministers , and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to inquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministry , or teaching schooles , being such as are above described . vi . that for the expediting of this worke , these persons may be assigned in severall companies or committees to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite untill the worke be done , calling to their assistance in their respective circuits such godly and able persons , ministers , and others in each of the counties where they shall then reside , to assist them in this worke as they shall thinke fit ; that these persons so sent , and commissionated may bee impowred , before they shall depart out of each county , to returne and to represent to the parliament the names of fit and sufficient persons , ministers , and others , to be appointed approvers of such as shall bee called to preach the gospel in such counties ▪ and that in the meane time the persons so commissio●●…ed as aforesaid , shall have power , while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospel in such county , shall upon such testimoniall as aforesaid , offer themselves to such examination . vii . that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowring the persons in the severall counties to be appointed for triall , and approbation of such persons as shall be called to preach the gospell there , or in such other way as they shall thinke fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching the gospel there , saving the civill rights and priviledges of each parish . viii . that the ministers so sent forth and established be enjoyned , and required to attend the solemne worship of god in prayer , reading , and preaching the word , catechising , expounding the scriptures , and ( as occasion shall require ) visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . ix . that as it is desired , that no persons be required to receive the sacraments further then their light shall lead them unto ; so no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacraments to any , but such as he shall approve of as fit for the same . x. that a law may be provided , that all persons what●●ever within this nation , be required to attend unto the publick preaching of the gospell every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience doe abstaine from those assemblies . xi . that whereas divers persons are not satisfied to come to the publick places of hearing the word upon this account , that those places were dedicated and consecrated , that the parliament will be pleased to declare , that such places are made use of , and continued only for the better conveniency of persons meeting together for the publick worship of god , and upon no other consideration . xii . that all persons dissenting to the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having the advantage or opportunity of some of the publicke meeting places , commonly called churches , be required to meet ( if they have any constant meetings ) in places publickly knowne , and to give notice to some magistrate of such their places of ordinary meetings . xiii . that this honourable committee be desired to propose to the parliament , that such who doe not receive , but oppose those principles of christian religion , without the acknowledgement whereof the scriptures doe clearly and plainly affirme , that salvation is not to be obtained ( as those formerly complained of by the ministers ) may not be suffered to preach , or promulgate any thing in opposition unto such principles . and further , that the parliament be desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of astrologie , whereby the mindes of multitudes are corrupte●●nd turned aside from dependancy upon the providence of god , to put their trust in the lyes of men , and delusions of satan . by the thirteenth article we intend , that no persons be suffered to preach , or print any thing in opposition to those principles of christian religion , which the scripture plainly and clearly affirmes , that without the beliefe of them salvation is not to be obtained . in the further explication of which proposall , we humbly offer these following principles of our religion , which we conceive to be generally received , and therefore have not brought all the scriptures ( or any of them singly ) to prove the truth of the principles themselves , but to shew , that without the beliefe of them salvation is not to be obtained . first , that the holy scripture is that rule of knowing god , and living unto him , which who so doth not believe , but betakes himselfe to any other way of discovering truth , and the minde of god instead thereof , cannot be saved . 2 thess. 2. 10 , 11 , 12. because they received not the love of the truth , that they might be saved ; and for this cause god shall send them strong delusions , that they should beleeve a lye ; that they all might be damned , who beleeve not the truth , but had pleasure in unrighteousnesse , ver. 13. but we are bound to give th●●…●…s alway to god for you , brethren , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and beliefe of the truth , ver. 14. whereunto he called you by our gospel , to the obtaining of the glory of our lord jesus christ . 15. therefore brethren stand fast , and hold the traditions which yee have been taught , whether by word , or our epistle . 1 cor. 15. 1 , 2 , 3. moreover , brethren , i declare unto you the gospel , which i preached unto you , which also you have received , and wherein yee stand . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . for i delivered unto you first of all , that which i also received , how that christ dyed for our sins , according to the scriptures . 2 cor. 1. 13. for we write none other things unto you then what you read , or acknowledge , and i trust you shall acknowledge even to the end , compared with acts 26. 22. &c. having therefore obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things then those which the prophets , and moses did say should come . joh. 5. 39. search the scriptures , for in them you thinke to have eternall life ; compared with psalme 147. 19. & 20. verses . he shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation ; and as for his judgements they have not known them . and with john 4. 22. yee worship yee know ●●…t what , we know what we worship ; for salvation is of the jews . 2 pet. 2. 1. but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction , compared with 2 pet. 3. 1 , 2. this second epistle ( beloved ) i now write unto you , in both which i stir up your pure minds by way of remembrance . that yee may be mindfull of the words which were spoken before by the holy prophets , and of the commandement of us the apostles of the lord and saviour . ii. that there is a god , who is the creator , governour , and judge of the world , which is to be received by faith , and every other way of the knowledge of him is insufficient . heb. 11. 3. through faith we understand that the worlds were framed by the word of god ; so that things which are seen were not made of things which doe appear . verse 6. but without faith it is impossible to please god ; for he that cometh to god , must beleeve that he is , and that he is a rewarder of them that diligently seek him . rom. 1. v. 19. because that which may be known of god , is manifested in them , for god hath shewed it to them . verse 20. for the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternall power and g●●●ead ; so that they are without excuse . verse 21. because that when they knew god , they glorified him not as god , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkened . verse 22. professing themselves to be wise , they became fools , compared with — 1 cor. 1. 21. for after that , in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishnesse of preaching to save them that beleeve . 2 thes. 1. 8. to render vengeance on them that knew not god , and that obey not the gospel of our lord jesus christ . iii. that this god who is the creator , is eternally distinct from all the creatures in his being and blessednesse . rom. 1. v. 18. for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , who hold the truth in unrighteousnesse . verse 25. who changed the truth of god into a lye , and worshipped and served the creature more then the creator , who is blessed for ever , amen . 1 cor. 8. v. 5. for though there be that are called gods , whether in heaven , or in earth ( as there be gods many , and lords many . ) verse 6. but to us there is but one god , the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him . iv. that this god is one in three persons , or subsistences . 1 john 5. 5. who is this that overcometh the world , but he that beleeveth that jesus is the sonne of god . verse 6. this is he that came by water and blood , even jesus christ , not by water onely , but by water and blood , and it is the spirit that beareth witnesse , because the spirit is truth . vers . 7. for there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . verse 8. and there are three that beare witnesse in earth , the spirit , the water , and the blood , and these three agree in one . verse 9. if we receive the witnesse of men , the witnesse of god is greater , for this is the witnesse of god which he hath testified of his sonne . compared with john 8. 17. it is also written in your law , that the testimony of two men is true . verse 18. i am one that beare witnesse of my self , and the father that sent me beareth witnesse of me . verse 19. then said they unto him , where is thy father ? jesus answered , ye neither know mee , nor my father , if ye had knowne me , you should have knowne my father also . ver. 21. then said jesus unto them , yee shall dye in your sins . ¶ matth. 28. 19. goe yee therefore , and teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy ghost ; compared with ephes. 4. 4. there is one body , and one spirit , even as yee are called in one hope of your calling . ver. 5. one lord , one faith , one baptisme . 〈◊〉 . 6. one god and father of all , who is above all , and through all , and in you all . ¶ 1 john 2. 22. who is a lyar , but he that denieth that jesus is the christ ? he is antichrist that denieth the father , and the sonne . verse 23. whosoever denieth the sonne , the same hath not the father ; but he that acknowledgeth the sonne , hath the father also . ¶ 2 epist. john , v. 9. whosoever transgresseth , and abideth not in the doctrine of christ , hath not god , he that abideth in the doctrine of christ , he hath both the father , and the sonne . verse 10. if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed . v. that jesus christ is the onely mediator between god and man , without the knowledge of whom there is no salvation . 1 tim. 2. 4. who will have all men to be saved , and to come to the knowledge of the truth . verse 5. for there is one god , and one mediator between god and men , the man christ jesus . verse 6. who gave himselfe a ransome for all , to be testified in due time . ¶ 2 tim. 3. 15. and that from a childe thou hast knowne the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ iesus . 1 ioh 2. 22. who is a lyar , but he that denieth that iesus is the christ ? he is antichrist that denieth the father , and the sonne . ¶ acts 4. 10. be it knowne unto you all , and to all the people of israel , that by the name of iesus christ of nazareth whom ye crucified , whom god raised from the dead , even by him doth this man stand here before you whole . vers . 12. neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . 1 cor. 3. 10. according to the grace of god which is given unto me , as a wise master-builder , i have laid the foundation , and another buildeth thereupon . but let every one take heed how he buildeth thereupon . verse 11. for other foundation can no man lay , then that is laid , which is iesus christ . vi . that this jesus christ is the true god , 1 iohn 5. 29. and we know that the sonne of god is come , and hath given us an understanding , that we may know him that is true . and we are in him that is true , even in his sonne iesus christ . this is the true god , and eternall life . ¶ esa. 45. 21. there is no god else besides me , a just god and saviour , there is none beside me . verse 22. look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . 23 i have sworne by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto mee every knee shall bow , every tongue shall swear . 4 surely shall one say , in the lord have i righteousnesse and strength , even to him shall men come , and all that are incensed against him shal be ashamed . 25. in the lord shall all the seed of israel be justified , and shall glory , which the apostle applies unto christ , rom. 14. 11 , 12. & philip . 2. 6. to the 12. vii . that this iesus christ is also true man , 1 joh. 4. 2. hereby know yee the spirit of god ; every spirit that confesseth , that jesus christ is come in the flesh , is of god . ver. 3. and every spirit that confesseth not that jesus christ is come in the flesh , is not of god . and this is that spirit of anti-christ . 2 iohn 7. for many deceivers are entred into the world , who confesse not that jesus christ is come in the flesh . this is a deceiver , and an antichrist . viii . that this iesus christ is god and man in one person , 1 tim. 3. 16. and * without controversie , great is the mystery of godlinesse . god was manifested in the flesh , justified in the spirit , seene of angels , preached unto the gentiles , beleeved on in the vvorld , received up into glory . mat. 16. 13. jesus asked his disciples , saying , whom doe men say that i the son of man am ? ver. 14. they said , some say thou art john the baptist , &c ver. 15. but whom say ye that i am ? ver. 16. simon peter answered , thou art christ , the son of the living god . ver. 17. iesus said unto him , blessed art thou , simon bar-jona , for flesh and bloud hath not revealed it unto thee , but my father which is in heaven . ver. 18. and i say unto thee , thou art peter , and upon this rock i will build my church , and the gates of hell shall not prevaile against it . ix . that this iesus christ is our redeemer , who by paying a ransom , and bearing our sins , hath made satisfaction for them . ¶ . isa. 53. 11. by his knowledge shall my righteous servant justifie many , for he shall beare their iniquities , compared with 1 pet. 2. 24. who his owne selfe bare our sins in his own body on the tree , that we being dead to sin should live to righteousnesse , by whose stripes yee were healed . 25 for yee were as sheep going astray , but are now returned unto the shepherd , and bishop of your soules . ¶ . 1 cor. 15. 2. by which also you are saved , if you keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. 3. for i delivered unto you first of all , that also which i received , how that christ dyed for our sins , according to the scriptures . 1 tim. 2. 4. who will have all men to be saved , and to come unto the knowledge of the truth . ver. 5. for there is one god , and one mediator between god and men , the man christ jesus . ver. 6. vvho gave himselfe a ransome for all , to be testified in due time , 1 cor. 6. 20. ye are bought with a price . x. that this same lord iesus christ is he that was crucified at jerusalem , and rose againe , and ascended into heaven . ¶ . joh. 8. 24. i said therefore unto you , that yee shall dye in your sins ; for if yee beleeve not that i amhe , yee shall dye in your sins . ¶ . acts 4. ver. 10. be that known unto you all , and to all the people of israel , that by the name of jesus christ of nazareth , whom yee crucified , whom god raised from the dead , even by him doth this man stand here before you whole . ver. 11. this is the stone which was set at nought of you builders , which is become the head of the corner . ver. 12. neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . ¶ acts 10. 38. how god anointed jesus of nazareth with the holy ghost , and with power , who went about doing good , and healing all that were oppressed of the devill , for god was with him . ver. 39. and we are witnesses of all things which he did , both in the land of the jewes , and in jerusalem , whom they slew and hanged on a tree . ver. 40. him god raised up the third day , and shewed him openly . ver. 41. not to all the people , but unto witnesses chosen before of god , even to us who did eate and drinke with him , after he rose from the dead . ver. 42. and he commanded us to preach unto the people , and to testifie that it is he , who was ordained of god , to be the judge of quick and dead . ver. 43. to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sins . ¶ . 1 cor. 15. 2. by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. 3. for i delivered unto you first of all that which i also received , how that christ dyed for our sins , according to the scriptures . ver. 4. and that he was buried , and that he rose againe the third day , according to the scriptures . ver. 5. and that he was seene of cephas , then of the twelve . ver. 6. after that he was seene of above five hundred brethren at once , of whom the greater part remaine unto this present , but some are faln asleep . ver. 7. after that he was seen of james , then of all the apostles . ver. 8. and last of all he was seene of me also , acts 22. 8. vvho art thou lord ? and he said , i am jesus of nazareth . act. 2. 36. therefore let all the house of israel know assuredly , that god hath made that same jesus , whom yee crucified , both lord and christ . ver. 37. now when they heard this , they were pricked in their hearts , and said unto peter , and to the rest of the apostles , men and brethren , what shall wee doe ? ver. 38. then peter said unto them , repent , and bee baptised every one of you in the name of jesus christ for the remission of sins , and yee shall receive the gift of the holy ghost . xi . that this same jesus christ , being the only god and man in one person , remaines for ever a distinct person from all saints and angels , notwithstanding their union and communion with him . coloss. 2. 8. beware least any man spoile you , through philosophy and vaine deceit , after the tradition of men , after the rudiments of the world , and not after christ . ver. 9. for in him dwelleth all the fulnesse of the god-head bodily . ver. 10. and yee are compleat in him , which is the head of all principality and power . ver. 19. and not holding the head , from which all the body by joynts and bands , having nourishment ministred and knit together , increaseth with the increase of god . 1 tim. 3. 16. god manifested in the flesh , beleeved on in the world . xii . that all men by nature are dead in trespasses and sins , and no man can be saved unlesse he be borne againe , repent , and beleeve , joh. 3. ver. 3. jesus answered , and said unto him , verily , verily i say unto thee , except a man be borne againe , he cannot see the kingdome of god . ver. 5 , 6 , 7. iesus answered , verily , verily i say unto thee , except a man be borne of water , and of the spirit , he cannot enter into the kingdome of god ; that which is borne of the flesh is flesh , and that which is borne of the spirit , is spirit . marvell not that i said unto thee , yee must be borne againe . ver. 10. iesus answered , and said unto him , art thou a master in israel , and knowest not these things ? acts 17. 30. 31. and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he will judge the world in righteousnesse . acts 26. 17 , 18 , 19 , 20. delivering thee from the people , and from the gentiles , unto whom i now send thee , to open their eyes , and to turne them from darknesse to light , and from the power of satan unto god , that they may receive forgivenesse of sins , and inheritance among them that are sanctified by faith in mee . vvhereupon i was not disobedient to the heavenly vision , but shewed first to them at damascus , and at jerusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent , and turne to god , and doe workes meet for repentance , luk. 24. 47 that repentance and forgivenesse of sins should be preached in his name among all nations . acts 20. 20 , 21. i have shewed you , and have taught you publickly , and from house to house , testifying both to jewes and greekes repentance towards god , and faith towards our lord jesus christ . joh. 5. 24 , 25. verily , verily i say unto you , hee that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life ; verily , verily i say unto you , the houre is coming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . xiii . that we are justified and saved by grace , and faith in iesus christ , and not by workes . acts 15. 24. for as much as we have heard , that certaine which went out from us have troubled you with words , subverting your soules ; saying , yee must be circumcised , and keep the law , compared with gal. 1 , 6 , 7 , 8 , 9. i marvell that you are so soone removed from him that called you into the grace of christ unto another gospell , which is not another ; but there are some that trouble you , and would pervert the gospell of christ ; but though we , or an angel from heaven preach another gospell unto you , then that which we have preached unto you , let him be accursed . as we said before , so say i now againe , if any man preach any other gospell unto you , then that yee have received , let him be accursed , gal. 5. ver. 2. 4 , 5. behold , i paul say unto you , that if yee be circumcised , christ shal profit you nothing ; christ is become of none effect unto you : whosoever of you are justified by the law , yee are falne from grace , for wee through the spirit waite for the hope of righteousnesse by faith . rom. 9. ver. 31 , 32 , 33. but israel , which followed after the law of righteousnesse , hath not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the workes of the law ; for they stumbled at that stumbling stone ; as it is written , behold i lay in sion a stumbling stone , and rocke of offence , and whosoever beleeveth on him shal not be ashamed ; compared with rom. 10. ver. 3. 4. for they being ignorant of gods righteousnesse , and going about to establish their owne righteousnesse , have not submitted themselves unto the righteousnesse of god ; for christ is the end of the law for righteousnesse to every one that beleeveth . rom. 1. 16 , 17. i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that beleeveth , to the jew first , and also to the greek ; for therein is the righteousnesse of god revealed from faith to faith , as it is written , the just shal live by faith , compared with gal. 3. 11. but that no man is justified by the law in the sight of god , it is evident ; for the just shall live by faith . eph. 2. 8 , 9 , 10. for by grace ye are saved through faith , and that not of your selves , it is the gift of god , not of works , lest any man should boast ; for we are his workmanship created in christ jesus unto good works , which god hath before ordained that wee should walk in them . xiv . that to continue in any knowne sinne , upon what pretence or principle soever , is damnable . rom. 1. 32. who knowing the judgement of god , that they which commit such things are worthy of death , not onely to doe the same , but have pleasure in them that do them . rom. 6. v. 1 , 2. what shall we say then ? shall we continue in sinne that grace may abound ? god forbid ▪ how shall we , that are dead to sinne , live any longer therein ? compared with verse 15 , and 16. what then ? shall we sinne , because we are not under the law , but under grace ? god forbid . know yee not , that to whom yee yeeld your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousnesse ? ¶ 1 john 1. 6. 8. if we say that we have fellowship with him , and walke in darknesse , we lye , and doe not the truth . if we say we have no sinne , we deceive our selves , and the truth is not in us . ¶ chap. 3. verse 3. and every man that hath this hope in him , purifieth himselfe , even as he is pure . vers . 4. 5 , 6 , 7 , 8. whosoever committeth sinne , transgresseth also the law , for sinne is the transgression of the law . and ye know that he was manifested to take away our sinnes , and in him is no sinne ; whosoever abideth in him , sinneth not . whosoever sinneth , hath not seen him , neither knowne him . little children , let no man deceive you ; he that doth righteousnesse , is righteous ; he that committeth sinne is of the devill , for the devill sinneth from the beginning ; for this purpose the son of god was manifested , that he might destroy the works of the devil . ¶ 2 pet. 2. 19 , 20. while they promise them liberty , they themselves are the servants of corruption ; for of whom a man is overcome , of the same is he brought in bondage . for if after they have escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , they are againe intangled therein , and overcome , the latter end is worse with them then the beginning . rom. 8. 13. for if ye live after the flesh , ye shal dye , but if ye mortifie the deeds of the flesh by the spirit , ye shal live . xv . that god is to be worshipped according to his own will , and whosoever shall forsake and despise all the duties of his worship , cannot bee saved . jerem. 10. 15. poure out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , for they have eaten up jacob , and devoured him , and consumed him , &c. psal. 14. 4. have all the workers of iniquity no knowledge ? who eat up my people as they eat bread , and call not upon the lord . jude v. 18 , 19 , 20 , 21. how they told you there should be mockers in the last times , shall walke after their owne ungodly lusts , these be they who separate themselves , sensual , not having the spirit . but yee beloved , building up your selves in your most holy faith , praying in the holy ghost , keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life . rom. 10. 13. for whosoever shall call on the name of the lord , shal be saved . xvi . that the dead shall rise , and that there is a day of judgement wherein all shall appear , some to goe into everlasting life , and some into everlasting condemnation . 1 tim. 1. 19 , 20. holding faith and a good conscience , wch some having put away , concerning faith have made shipwrack ; of whom is hymenaeus and alexander , whom i have delivered to satan , that they may learn not to blaspheme ; compared with 2 tim. 2. 17 , 18. and their word will eat as doth a canker , of whom is hymenaeus and philetus , who concerning the faith have erred , saying , that the resurrection is past already , and overthrow the faith of some . acts 17. 30 , 31. and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he wil judge the world in righteousnesse . john 5. 28 , 29. all that are in the grave shal heare his voice , and shal come forth , they that have done good , unto the resurrection of life , and they that have done evil to the resurrection of damnation ; compared with 1 cor. 15. 19. if in this life onely we have hope in christ , we are of all men most miserable . finis . notes, typically marginal, from the original text notes for div a90284e-290 rom. 10. 8. 2. thess. 2. 12 , 13. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one consent indulgence and toleration considered in a letter unto a person of honour. owen, john, 1616-1683. 1667 approx. 67 kb of xml-encoded text transcribed from 16 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53703 wing o763 estc r18063 13165407 ocm 13165407 98229 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53703) transcribed from: (early english books online ; image set 98229) images scanned from microfilm: (early english books, 1641-1700 ; 431:16) indulgence and toleration considered in a letter unto a person of honour. owen, john, 1616-1683. 31 p. [s.n.], london : 1667. presumably an answer to: a proposition for the safety and happiness of the king and kingdome / david jenkins. 1667. written by john owen. cf. bm. errata on p. 31. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jenkins, david, 1582-1663. -proposition for the safety and happiness of the king and kingdom. church and state -england. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion indvlgence and toleration considered : in a letter unto a person of honour . london , printed in the year 1667. sir , i have considered the discourses sent me , published lately about indulgence and toleration . at their first view , i confess i was not a little surprized with their number , as not understanding the reason of their multiplication at this time , nor what it was that had made them swarm so unseasonably . upon their perusal , i quickly perceived a defect in them all , which could no other ways be supplied ; whether it be so by this means or no , impartial men will judge . the design seems to have been ; that what is wanting in them singly in reason , may joyntly be made up in noise ; and their respective defects in argument , be supplied by their communion in suffrage . it will doubtless be the wisdom of those who are concerned in what they oppose , to stand out of their way , at least until the storm is over . — omnis campis diffugit arator omni & agricola , — dum pluit in terris , ut possint sole reducto excercere diem . — their reason will be better attended to , when this earnestness hath a littl● spent it self . for men who have attained more than perhaps they ever aimed at , at least than they had just reason to expect , have commonly for a while strong desires to secure their possessions , which time and a due consideration of their title and interest , may somewhat calm and allay . in the mean time , because you expect it , i shall give you a brief account of my thoughts concerning the matter treated of by them ; and if that do not too long detain me , of the reasonings also which they make use of . some things i do much commend their ingenuity in ; for whereas two things were proposed to them , a compliance with some by way of condescention , and a forbearance of others by way of moderation , they equally declare against them both . they will neither admit others to them , but upon their own terms to the utmost punctilio ; nor bear with any in their dissent from them in the least different observances ; but all must be alike pursued by law and force , to their ruine . whether this seem not to be the frame of mens spirits , whose fortune and power ( as one of them speaks ) tempts them to an insolency , sober and dis-interested persons will judge . the minds i confess of fortunate men are for the most part equal unto their successes : and what befalls them , they count their due . nothing else could perswade these men that they alone were to be esteemed english , men , and that not onely as unto all priviledges and advantages attending that title ; but so far also , as to desire that all who differ from them , should be exterminated from their native soyl. it were well if we could see more of their endeavours to merit so high a favour , more of that usefulness , and advantage which they bring to the kingdom , that might countenance them in pleading that they alone ought to be in it . for my part , i can see little consistency with christianity , humanity , or prudence , in these resolutions . for certainly if that be christian religion which we are taught in the gospel , it inclines men , especially those who are teachers of it , ( such as the authors of these discourses , at least most of them , seem to be ) unto a greater condescention than that expressed , upon the causes , and for the ends of its being desired . the request of some for a condescention , seems to be no more , but that the rulers of the church would forbear the prescription and imposition of such things on the consciences and practise of men , ( for it is vain to pretend that conscience is not concerned in practise in the worship of god ) as there is not one word about , nor any thing inclining , leading , or directing towards , in the whole bible , that were never thought of , mentioned or commanded by jesus christ , or his apostles , or any apostolical men ; that if they had not unhappily fallen upon the minds of some men to invent , none knows who , nor where , nor when , would have had no concernment in christian religion . they indeed who impose them , say they are things indifferent . but the differences that have been almost this hundred years about these things indifferent , is enough to frighten and discourage unbiass'd men from having any thing to do with them . and what wise man , methinks would not at length be contented , that these differences and indifferent things may be parted withal together ? besides , they on whom they are imposed , account them not so : they look upon them as unlawful for them to use and practise ( all circumstances considered ) at least most of them do so . and they plead by the important argument of their sufferings , that it is meerly on the account of conscience that they do not conform unto them . others think that it is not so ; but i am sure it is possible that it may be so ; and if it be so , they cannot use them without endangering the eternal ruine of their own souls ; though others may speed otherwise in their observances , who have other thoughts and apprehensions of their nature and use. and yet on the other side , if those that impose these things , can make it appear with any probability , ( i had almost said if they would but pretend ) that they were obliged in conscience to impose them , by my consent there should be an end of this strife . but whilst there is this left-handed contest , real will and pretended prudence , fighting against conscience and duty , it is like to be untoward and troublesome . and for what end is it that some desire that there might be at least some relaxation as to the present severe impositions of some of the things which are thus contended about ? they say it is meerly that they might serve god in the gospel to the good of others , without sinning against him , to the ruine of themselves . they speak particularly unto men who profess it to be their calling , their work , their design to promote the blessed ends of the gospel towards the souls of men : they desire of them that they may have leave to come and help them in reference unto this end . nor can it be pretended , that they themselves are sufficient for the work , and that they have no need of the assistance of others : god and man know that this cannot be reasonably pleaded . and this is a business , which certainly by such men as profess themselves to be guides and rulers of the church , can hardly be justified unto him who is the great lord of it . when the disciples found some casting out of devils in his name , they rebuked them because they followed not with them ; a worse and greater non-conformity than that which some are now charged withal ; and yet the rebuke of others , procured only one to themselves . he said well of old , concerning those who contended to promote common good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is a good strife for mortal men : so is that which is for promoting of the good of the souls of men by the preaching of the gospel ; and shall it be forbid for such things , — quae dicere nolo , of so little importance are they in this matter , which hath an influence into eternity . what is answered unto this request ? stories are told of things past and gone ; scattered interests , dissolved intrigues , buried miscarriages , such as never can have any aspect on the present posture of affairs , and minds of men in this nation , are gathered together , and raked out of their graves , to compose mormoes for the affrightment of 〈◊〉 〈◊〉 a regard to the ways of peace and moderation : this they enlarge upon with much rhetorick , and some little sophistry ; like him of old , of whom it was said , that being charged with other things , — crimina rasis librat in antithetis ; doctas posuisse figuras landatur . — many inconveniencies are preterded , as like to ensue upon such a condescention : but in the mean time men die , and some it may be perish for want of that help and instruction in the things of eternity , which there are many ready to give them , whilst it is altogether uncertain , whether any one of the pretended inconveniencies will ensue or no : i fear whilst men are so engaged in their thoughts about what is good and convenient for them at the present , they do scarce sufficiently ponder , what account of their actions they must make hereafter . but neither is this all that these authors contend for : men are not only denied by them an admission into their societies to preach the gospel , unless it be on such terms as they cannot in conscience admit of , and which others are no way obliged in conscience to imposs upon them ; but all forbearance of , or indulgence unto them who cannot conform unto the present establishment , is decried , and pleaded against : what though men are peaceable , and useful in the common-wealth ? what though they are every way sound in the faith , and cordialy imbrace all the doctrine taught formerly in the church of england ? what though those in this condition are many , and such as in whose peace and industry , the welfare of the nation is exceedingly concerned ? what if they offer to be instructed by any who will take that work upon them , in the things about which their differences are ? what if they plead conscience towards god , and that alone , in their dissent ; it being evidently against their whole temporal interest ? what if they have given evidence of their readiness in the ways of christ and the gospel , to oppose every errour that is either pernicious to the souls of men , or any way of an evil aspect to publique peace and tranquility ? all is one , they are neither severally , nor joyntly , no one of them , nor all of them , in the judgment of these gentlemen , to be forborn , or to have any indulgence exercised toward them ; but laws are to be made and put in execution against them to their ruine , extirpation and destruction . it may be it will be said , that these things are unduly imposed on them , seeing they press for a prosecution of men by laws and rigour , not for dissenting from what is established , or not practising what is prescribed in the publick worship of god , but for practising what is of their own choice therein , in meetings and assemblies of their own ; otherwise they may keep their consciences unto themselves without molestation . but it doth not appear , that this can be justly pleaded in their defence : for as the prohibition of men under severe and distructive penalties , from that exercise of the worship of god , which is suitable to their light , and which they are convinced that he requires of them , so that in nothing it interfere with the fundamentals of christian religion , or publick tranquility , is as destitute of all foundation in scripture and reason at all times , and as things may be circumstantiated in prudence or policy ; as the inforcing of them to a practical compliance with any mode or way of worship against their light and conscience ; so the practice in this latter case hath been more severe amongst us , than in the former . for a testimony hereof , we have those great multitudes which at this day are excommunicated by the courts ecclesiastical , meerly for their not attending the publique assemblies of the nation in their administrations : and as they are by this means , as things now stand , cast , as they say , into the condition of men out-lawed and deprived of all priviledges of their birth-right as english-men ( of which sort there are forty times more , than have been proceeded against unto the same issue in all his majesties courts of justice in england for many years ) so in the pursuite of that sentence , many are cast into prisons , where they lye perishing ( sundry being dead in that state already ) whilst their families are starved or reduced to the utmost extremity of poverty , for want of those supplies which their industry formerly furnished them with all : and what influence this will have into the state of this nation ; time will manifest , if men are not as yet at leasure to consider . the hands that by this means are taken off from labour , the stocks from imployment , the minds from contrivances of industry in their own concerns , the poverty that is brought on families , in all which the common good hath no small interest , are not i fear sufficiently considered by persons whose fullness and plenty either diverts their thoughts from taking notice of them , or keeps off any impressions on their minds and judgments from what is represented concerning them . others begin to feel the evil , whose morning they saw not , gathering up towards them , in the decay of their revenues , and intanglements of their estates , which without timely remedy , will increase upon them , untill the breach grow too great for an ordinary healing . and i am perswaded that none who have been active in these proceedings , will take upon themselves the trouble of confirming this kind of church discipline out of the scriptures , or examples of the primitive churches , for some hundreds of years . this therefore , is that which by these men is pleaded for ; namely that all the protestants in england who so dissent from the established forms and modes of worship , as either to absent themselves from their observances , or to attend unto any other way of worship , which being suitable to the principles of that religion which they profess , ( namely protestantism ) they are perswaded is according to the mind of god , and which he requires of them , be proceeded against , not onely with ecclesiastical censures , but also with outward , pecuniary , and corporal punishments , to the depriving of them in the progress , of their whole liberty , freedom , and benefit of the laws of the land , and in some cases unto death it self ; and that no dispensation or relaxation of this severity , be countenanced or granted . and herein i confess , whatever pretences be used , whatever fears and jealousies of events upon a contrary course , or the granting of an indulgence be pleaded , i am not of their minds ; nor do i think that any countenance can be given to this severe principle and opinion , either from the scriptures of the old or new testament , or from the example of any who ever endeavoured a conformity unto the rules of them . this is the state of the controversie , as by these authors formed and handled ; nor may any thing else be pretended , when such multitudes are ready to give evidence unto it , by what they have suffered and undergone . do but open the prisons for the relief of those peaceable , honest , industrious , diligent men , who some of them have lain several years in durance , meerly in the pursuit of excommunication , and there will be testimony enough given to this state of the controversie . this being so , pray give me leave to present you with my hasty thoughts , both as to the reasonableness , conscience , and principles of pursuing that course of severity towards dissenters , which i find so many concerned persons to plead for : and also of the way of their arguings and pleas. and first as unto reason and conscience , i think men had need look well unto the grounds of their actings , in things wherein they proceed against the common consent of mankind , expressed in all instances of the like occasion , that have occurred in the world ; which is as great an evidence of the light and law of nature , as any can be obtained . for what all men generally consent in , is from the common nature of all . we are not indeed much concerned to inquire after the practise of the heathen in this matter , because as the apostle testifies , their idolatrous confusion in religion was directly and manifestly against the light of nature ; and where the foundation was laid in a transgression of that law , it is no wonder if the proceeding upon it be so also . there was a law amongst the romans , reported by the orator to be one of those of the twelve tables , forbidding any to have private gods of their own : but this regarded the gods themselves , the object of their worship , and not the way of worshipping them , which was peculiar and separate to many families and tribes amongst them , and so observed . scarce any family or tribe of note , that had not its special and separate sacra . besides , they seemed to have little need of any new authorized gods , seeing as varro observed , they had of them they owned , no less than thirty thousand . and i have often thought that law was imposed on them by the craft and projection of satan , to keep them off from the knowledge of the true god : for notwithstanding this law , they admitted into their superstition all sorts of idols even the folly of egyptians themselves , as having temples in rome unto isis and scrapis . onely this law was pleaded to keep off the knowledge of the true god , act. 18. 13. and of him they had the highest contempt , calling the place of his worship , the land — dei incerti . — and the custome among the athenians not to admit any strange objects of worship , any unwarranted devotion , was never made use of , but to oppose the gospel , unless it were when they destroyed the wisest and best man that ever the city bred , for giving some intimation of the true god , and not consenting with the city in opinion about their established devotions : other use of these laws there was none . it is true , when any sacra or superstitious observances were actually used to induce men and women to sin and wickedness , contrary to the light of nature , the very being of civil societies , the romans severely animadverted upon them : otherwise this law was not made use of , but onely against the jews first , and the christians afterwards ; whereby it was consecrated to the use of idolatry , and rendred unmeet for the churches service or reception . the jews were those who were first intrusted with the truth of religion and the worship of god. and it is known what was their law , their custom , their practice in this matter . whoever would dwell amongst them , if they owned their fundamentals , they afforded them the blessing and peace of the land. all that they required of such persons , was but the observation of the seven noachical precepts , containing the principles of the light of nature , as to the worship of one god , and moral honesty amongst men ; whoever would live amongst them of the gentiles , and took upon themselves the observation of these fundamentals , although they subjected themselves to no instituted ordinances , they called proselytes of the gate , and gave them all liberty and peace . and in those who submitted unto the law of moses , who knows not what different sects and opinions , and modes of worship there were amongst them , which they never once supposed that they had any rule to proceed against by external force and coercion . the case is yet more evidently expressed in the judgement and actings of the first christians . it will be utterly superfluous to shew how that for three hundred years , there was not any amongst them who entertained thoughts of outward force against those who differed from the most , in the things of christian religion . it hath been done i perceive of late by others , and yet in that space of time , with that principle , the power of religion subdued the world , and brake the force of that law whereby the romans through the instigation of satan , endeavoured with force and cruelty to suppress it . when the empire became christian , the same principle bare sway . for though there were mutual violences offered by those who differed in great and weighty fundamental truths , as the homousians and arians ; as to those who agreeing in the important doctrines of the gospel , took upon themselves a peculiar and separate way of worship and discipline of their own , whereby they were exempt from the common course and discipline of the church , then in use , never any thoughts entered into men , to give unto them the least disturbance . the kingdom of aegypt alone had at the same time above forty thousand persons , men and women , living in their private and separate way of worship , without the least controul from the governours of church or state ; yea , with their approbation and incouragement . so was it all the world over , not to mention the many different observances that were in and amongst the churches themselves , which occasioned not division , much less persecution of one another . and so prevalent is this principle , that notwithstanding all their design for a forcing unto an uniformity , as their peculiar interest , yet it hath taken place in the church of rome it self , and doth so to this day . it is known to all , that there is no nation wherein that religion is inthroned , but that there are thousands in it that are allowed their particular ways of worship , and are exempt from the common ordinary jurisdiction of the church . it seems therefore , that we are some of the first who ever any where in the world , from the foundation of it , thought of ruining and destroying persons of the same religion with our selves , meerly upon the choice of some peculiar ways of worship in that religion . and it 's but reasonable , as was observed , for men to look well to the grounds of what they do , when they act contrary to the principles of the law of nature , exprest in so many instances by the consent of mankind . and i fear all men do not aright consider , what a secret influence into the enervating of political societies such intrenchments on the principles of natural light , will assuredly have . for those things which spring up in the minds of men without arguing or consideration from without , will insensibly prevail in them against all law and constitution to the contrary . it is in vain to turn nature out of doors , it will return . and whence shall we learn what natureinclines unto , unless from the common practise of mankind in all instances , where an evident demonstration may not be given , of the prevalent influence of the interest of some men unto the contrary ? which is . — pessimus diuturnitatis custos . it will not always prevail , nor ever at any time without great regreet and commotion in the minds of men , who have no concern in that interest . consider also the thing it self , of forcing the consciences of man , in manner before expressed ; and you will find it so uncouth ; as i am perswaded you will not know well what to make of it . learned divines tell us , that conscience is the judgement that a man maketh of himself and his actions , with reference to the future judgement of god ; or to that purpose . now let others do what they will , conscience will still make this judgment , nor can it do otherwise . whatever men can alter in the outward actings of mens lives , they can alter nothing in the inward constitution of the nature given it by god in its creation , which refers to its future end. how can this be forced ? it is said therefore , let men take this liberty unto themselves : who forbids them to judge of themselves and of their actions , what they please ? none goes about to take this liberty from them . but is this all ? conscience doth not judge of men and their actions , but with respect unto what in the name of god it requires them to be , and to do . it first requires several things of them in the name of god , and then judges upon their performance , with reference unto the judgement of god : and this is the soveraign dictate of it , worship god according to that light and understanding which you have , of what is that worship which is acceptable with him , in matter and manner , and no otherwise . if this command be not obeyed , conscience will judge with reference unto the judgement to come . let conscience then have its liberty for this work , and this difference is at an end . but it will be said , if conscience must be free as to it first act of directing and commanding , as well as unto its self-judging , it may lead men to all abominations , wickedness , murthers , sedition and filthiness ; and so a liberty unto them also must be granted . so i have heard men speak , but i have wondered also that any man that hath a conscience of his own , or knows what conscience is , should give entertainment to so fond an immagination : i would ask any man whether ever he found any such direction in his own conscience , or any inclination that way ? nay , if he have not constantly sound a severe interdiction given in by his conscience against all such things ? and how can he then conceive it possible that the conscience of any man should be of such a make , and constitution ; seeing naturally it is abselutely the same in all . besides , as was said , it is a mans judgment of himself in reference to the future judgment of god. and this intimation supposeth , that a man may judge that god at the last day will approve of adaltery , murders , seditions and the like evils ! which is to suppose all common inbred notions of god to be blotted out of the mind : nay it is utterly impossible , as implying a contradiction , that any man should consider god as a iudge , as conscience doth always , and suppose his approbation of the evils specified , or of any of the like nature and importance : but men will yet say that conscience hath been pretended for these things . i answer , never by any in their witts . and what any brain-sick , or enthusiastick person may say or doe in his paroxisms , is not to have any place in considerations of what becomes a guidance of the actions of man-kind one towards another . it is true ; that somethings as they have been circumstantiated , have been debated , even in conscience , whether they have been lawful or no ; that is whether god would approve of them , or condemn them at the last day . but what is evil in it self , and against the light of nature , there is no direction unto it , no approbation of it from conscience in the least . to take away this liberty of conscience in things of its proper cognizance and duty , seems to me , to be as much as to say , men shall not judge themselves with referrence to the judgment of god to come ; which is to put gods great vicegerent out of his place and throne . let us now apply this notion of conscience unto the present occasion . there is prescribed a way of divine worship , with ceremonies , forms of prayer , and orders for the administration of sacraments , all things that concern the joynt and publique worship of god. what is the work or duty of conscience in reference hereunto ? is it not , in the first place , to apply the mind and understanding to consider of what sort it is , in referrence unto the future judgment of god ? this cannot be denied ; the first actings of a man who makes any conscience of what hedoes , must be of this sort . if then it apprehend it to be such as god will approve of the practice , and observation of it at the last day , conscience is satisfied , and reflects no self-condemning thoughts upon its observance . but suppose a man doth not understand it so to be ; he cannot conceive it to be appointed so by christ , nor that any men have warrant , authority , or commission to impose on the practice of others what is not so appointed by him . how shall he do to be otherwise minded ? can he force himself to assent unto that , whereunto in truth he doth not assent ? is it in his power so to do : ask any man who hath an understanding , whether he can apply it to what he will ; that is to assent , or not assent unto what is proposed unto him : all men will assuredly say , that their assent necessarily followeth the evidence that they have of the truth of any thing , and that otherwise it is not to be obtained . the mind despiseth all violence , or coaction from the will : yea , it implys a contradiction that a man should cause himself to assent unto that unto which he doth not assent . can then other men compell this assent ? it is so far otherwise that god himself will not ; yea , be it spoken with reverence of his holiness , cannot force such an assent , seeing it implies a contradiction ; namely , that a man should assent and not assent to the same proposition at the same time : neither can a man himself force himself , neither can all the men in the world force him , to understand more than he doth understand , or can do so . men do not seem to have exercised many reflect acts of considertaion on themselves , who suppose that any can command their understandings to apprehend what they please , or to assent unto things at their will. these things follow conviction and evidence ; and so god himself procures the assent of men unto what he revealeth ; and otherwise the understanding is absolutly free from all imposition . if a man then cannot understand these things to be approved of god , and accepted with him ; suppose they are so , yet if a man cannot apprehend them so to be , what is the next work that conscience will apply it self unto ? is it not to declare in the soul , that if it practise these things , god will judge it the last day , and pronounce sentence against him ? for conscience , as was said , is a mans judgement of himself and his moral actions , with respect unto the future judgement of god. and i am perswaded that this is the condition of thousands , in reference to the present impositions . their apprehensions and judgements of themselves in this matter , are to them unavoidable and insuperable . it is not in their power to think otherwise than they do , nor to judge otherwise of themselves in reference unto the the practise of the things imposed on them , than they do . neither can all the men in the world force them to think or judge otherwise . if ever light , and evidence unto their conviction of the contrary , is imparted to them , or do befall them , they will think and judge according to it ; in the mean time , they crave that they may not be forced to act against their light and consciences , and so unavoidably cast themselves into destruction . all then that some desire of others , is , that they would but give them leave to endeavour to please god ; seeing they know it is a fearful thing to fall into his hands as an avenger of sin. god deals not thus with men ; for although he requires them to believe whatever he reveals , and proposes as an object of faith , and to obey whatever he commands , yet he gives them sufficient evidence for the one , and warranty of his authority in the other ; and himself alone is judge of what evidence is so sufficient . but men can do neither of these : they can neither give evidence to their propositions , nor warrant to their authority in their impositions in spiritual things , and yet they exact more than doth god himself : but so it is , when once his throne is invaded , his holiness , wisdom , and clemency are not proposed to be imitated , but a fond abuse of soveraignity alone , is aimed at . to impose penaltics then infercing men to a compliance and acting in the worship of god , contrary unto what they are convinced in their consciences to be his mind and will , is to endeavour the inforcing of them to reject all respects unto the future judgments of god ; which as it is the highest wickedness in them to do , so hath not god authorized any of the sons of men , by any means to endeavour their compulsion unto it . for the former of these , that men may act in the things of god , contrary unto what they are perswaded he requires of them ; i suppose none will ever attempt to perswade themselves or others . atheisme will be the end of such an endeavour . the sole question is , whether god hath authorized , and doth warrant any man , of what sort soever , to compell others to worship and serve him , contrary to the way and manner that they are in their consciences perswaded that he doth accept and approve . god indeed where men are in errours and mistakes about his will and worship would have them taught , and instructed , and sendeth out his own light and truth to guide them , as seemeth good unto him . but to affirm that he hath authorized men to proceed in the way before mentioned , is to say , that he hath set up an authority against himself , and that which may give controule to his. these things being so , seeing men are bound indispensibly not to worship god so as they are convinced and perswaded , that he will not be worshiped ; and to worship him as he hath appointed and commanded , upon the penalty of answering their neglect and contempt her●of with their everlasting condition at the last day ; and seeing god hath not warranted or authorized any man to inforce them to act contrary to their light , and that perswasion of his mind and will which he hath given them in their own consciences ; nor to punish them for yeilding obedience in spiritual things unto the command of god as his mind is by them apprehended , if the things themselves , though mistaken , are such as no way interfere with the common light of nature or reason of man-kind , the fundamental articles of christian religion , moral honesty , civil society , and publike tranquility : especially if in the things wherein men acting , as is supposed , according to their own light and conscience in difference from others , are of small importance , and such as they probably plead are unduly and ungroundedly imposed on their practice , or prohibited unto them , it remains to be considered whether the grounds and ends proposed in exercise of the severity pleaded for , be agreeable to common rules of prudence , or the state and condition of things in this nation . the ground which men proceed upon in their resolutions for severity , seemes to be , that the church and common-wealth may stand upon the same bottome and foundation ; that their interest may be every way the same , of the same breadth and length , and to be mutually narrowed or widened by each other . the interest of the kingdome they would have to stand upon the bottome of uniformity : so that the government of it should , as to the beneficial ends of government , comprehend them only , whom the church compriseth in its uniformity ; and so the kingdoms peace , should be extended only unto them , unto whom the churches peace is extended . thus they say , that the kingdom and the church , or its present order and establishment , are to be like hypocrates twins , not only to be born together , and to die together , but to cry and laugh together , and to be equally affected with their mutual concerns : but these things are evident mistakes in policy , and such as multiplied experience have evidenced so to be . the comparison of monarchie or the fundamental constitution of the policy and government of this nation , with the present church-order , and state , established on a right , mutable and changeable laws ; and which have received many alterations , and may at any time when it seems good to the king and parliament , receive more ; is expressive of a principle of so evil an aspect towards the solid foundation of the policy of this nation , as undoubtedly those who are principally concerned in it , are obliged not to admit an avowance of . for whereas it is not the gospel in general , nor christian religion , or religion considered as it best corresponds with the gospel , or the mind of christ therein , but the present church-order , rule and policy , that is intended ; all men know that it is founded in , and stands solely amongst us , on such laws , as is usual with parliaments to enact in one session , and to repeale in another ; or at least to enact in one age , and to repeale in another , according as use and experience manifests them to be conducing , or obstructing unto publick good. and whereas the constitution of the civil government of the nation , is built upon no such alterable or changable laws , but hath quite another foundation , obnoxious to nothing , but to the all-over-ruling providence of the most high , it is a great shaking and weakning unto its fixation and interest in the minds of men , to have it compared with things every day alterable at pleasure . and the attempt to plant the kingdomes peace , on the foundation of the churches uniformity , which may on a thousand occasions wherein the peace of the kingdom of it self is not in the least concerned , be narrowed unto a scantling wholy unproportionate unto such a superstruction , is without doubt as great a mistake in government as any persons can fall into . all the world knows , how full at this day it is of various opinions and practises in things concerning religion ; and how unsuccessful the attempts of all sorts have been for their extinguishment . it is no less known , as hath in part already been discoursed , how unavoidable unto men , considering the various alotments of their condition in divine providence , their different apprehensions and perswasions about these things are . he therefore that will build the interest of a nation , on an uniformity of sentiment and practices in these things , had need well fix this floating delos , if he intend not to have his government continually tossed up and down . the true civil interest of this nation , in the 〈◊〉 government , and laws thereof , with the benefits and advantages of them , and the obedience that is due unto them , every english-man is born unto ; he falls into it from the womb ; it grows up with him ; he is indispensably engaged into it , and holds all his temporal concernments by it : he is able also by natural reason to understand it , so far as in point of duty he is concerned , and is not at liberty to dissent from the community . but as for religion , it is the choice of men ; and he that chuseth not his religion , hath none : for although it is not of necessity , that a man formally chooses a religion , or one way in religion in an opposition unto , and with the rejection of another ; yet it is so that he so chooses in opposition to no religion , and with judgement about it , and approbation of that which he doth embrace , which hath the nature of a voluntary choice . this being the liberty , this the duty of every man , which is , always hath been , and probably always will be issued in great variety of perswasions , and different apprehensions , to confine the peace and interest of civil societies unto any one of them , seems scarce suitable unto that prudence which is requisite for the steerage of the present state or things in the vvorld . for my part , i can see no reason the civil state hath to expose its peace unto all those uncertain events which this principle will lead unto . and it seems very strange , and i am perswaded that on due consideration it will seem strange that any should continue in desire of confining the bottom of the nations interest in its rule and peace , unto that uniformity in religion , which as to a firm foundation in the minds and consciences of men , hath discovered it self to be no more diffused amongst the body of the people , than at present it is , and from which such multitudes do , upon grounds to themselves unconquerable , dissent ; resolving to continue so doing , whatever they suffer for it ; who yet otherwise unanimously acquiesce in the civil government , and are willing to contribute to the utmost of their endeavours , in their several places , unto its peace and prosperity . whatever therefore be the resolution as to a present procedure , i heartily wish that the principle it self might for the future be cast out of the minds of men ; that the state and rule of the nation , might not by plausible and specious pretences , suited to the interest of some few men be rendred obnoxious unto impression from the variety of opinions about things religious , which as far as i see , is like to be continued in the vvorld . especially ought this consideration , if i mistake not , be applied unto those differences about which alone this discourse is intended ; namely , those which are amongst men of the same religion in all the substantials of it , and which having been of long continuance deduced from one age to another , are greatly diffused , and deeply rooted in the minds of men ; being such also , as no countenance can be given to act severely towards them , from any thing in the scriptures , or practise of the first churches in the vvorld . and i hope it will never more amongst sober and dis-engaged persons be said or thought , that the interest of england , or of its rule and government , is in any thing confined unto a precise determination of the differences in the minds and consciences of men , so that those who are of one mind in them , and would impose the apprehension and practise of their perswasion upon others , should be alone comprehended therein . but let the ground of this severity in proceeding against dissenters be never so weak or infirm , yet if the end proposed in it be accomplished , the counsel will appear at last to have been adviseable . what then is the end of these things , of this severity so earnestly pressed after , to be engaged into ? suppose the best appearing success that in this case can be supposed , and all that seems to be desired ; namely that by external force and compulsion , men be brought unto an outward conformity in , and unto the things that are imposed on them . this is the utmost of what seems to be desired or aimed at . for no man surely is so vain as to imagine that compulsion and penalties are a means suited to perswade or convince the minds of men. nay , commonly it is known , that they have a contrary effect , and do exceedingly confirm men in their own perswasions , and into an alienation from the things they are compelled unto . suppose then this end to be obtained : is there better peace or establishment assured to the present church . order thereby , than what it may enjoy whilst men have their liberty to profess their dissent ? both reason and experience do testifie the contrary . nor will the church find any more dangerous opponents , upon any emergent occasion , that those who have been compelled to uniformity against their conviction . for bearing their condition always as their burthen , they will not be wanting unto an opportunity to ease themselves of it . and it may be sundry persons now vested with ecclesiastical power , if they would recollect their former thoughts and expressions , might remember that they both conceived and declared their mind to this purpose ; that former severities in the like kind , were unduly and disadvantagiously pursued against that strong inclination in so many unto an indulgence , and freedom from their impositions , which surely they cannot think to be now lessened or weakned . but present power is apt to change the minds of men , and make them neither remember what were their former apprehensions , nor foresee what would be their thoughts upon a disappointment in their present undertakings . but neither yet can this rationally be supposed ; nor is it probable in the least , that the outward conformity intended , will ever be obtained by rigor ; especially where the reasons of it are so remote from influencing the consciences of men. for whatever arguments may be used for a restraint to be put upon conscience , in things concerning faith and the worship of god , which must be taken from the nature of the things themselves , are utterly superseded and made useless , by the nature of the differences that are in contest between the imposers , and those that deprecate their impositions . for as very little hath been done , especially of late , to prove the lawfulness of the things imposed , nothing at all to assert their necessity ; so the nature of the things themselves , about which the difference is ; quite casts them out of the compass and reach of those arguments which are pleaded in the case of coercion and penalties in the things of religion or the worship of god. for if men should be able to prove that heresies and idolatries are to be punished in the persons of them that do assert them : no conclusion will or can be thence made , as i suppose , for their punishment and ruine , who by the confession of them that would punish them , are neither hereticks nor idolaters . force must stand alone in this case ; and what small influence it is like to have on the practices of men , when it hath no pretence of reason nor judgment , wherein conscience is concerned to give its countenance , is not uneasie to determine . nay experience hath sufficiently in most places baffled this attempt : violence hath been used in matters of religion to the shame and stain of christanity ; and yet never succeeded any where , to extinguish that perswasion and opinion which it was designed to extirpate . it may be ; for a while indeed and sometimes it may obtain such succese , as to seem to have effected the end amed at . but still within a short space , mostly in the compass of the same age , it hath been manifest , that it hath but laid in provision for future troubles , oppositions , and animofities . let the prelates , or rulers therefore of the church advise , press unto , and exercise this severity whilst they please ; they may as evidently see the issue of it , as if it were already accomplished . some may be ruined , multitudes provoked , the trade of the nation obstructed , some few be inforced unto an hypocritical compliance with what is against the light of their consciences , compassion be stirred up in the residue of the people for innocent sufferers , and by all indignation against themselves and their ways encreased ; considering what are the things about which these differences are , how deeply rooted a dissent from the present establishment is in the minds of multitudes : for how long a season that perswasion hath been delivered down unto them , evenever since the first reformation , gradualy encreasing in its suffrage to this day ; the advantages that it hath had for its growth and improvement , with successes evidently suitable unto them ; and resolution that mens spirits are raised unto , to suffer and forgo the utmost of their earthly concernments , rather than to live and die in an open rebellion to the commanding light of god in their consciences : it is the utmost vanity to have other expectations of the end of such a course of rigor and prosecution . in the mean time , i am sure whoever gets by persecution , the king looseth by it . for what if some officers of ecclesiastical courts have been inriched by the booty they have got from dissenters ? what advantage is it all this while to the kingdom ? when so many families are impoverished , so many ruined , as are by excommunications and imprisonments ensuing thereon , so many more discouraged from the exercise of their faculties , or improvment of their stocks , so many driven beyond the seas ; and yet all this nothing , unto what in the same kind , must and will ensue , if the course sometimes begun should be pursued . to me it seems that an attempt for the pretended conformity , ( for attained it will never be ) is scarce a due compensation for his majesties loss in the diminishing of his subiects and their wealth , wherewith it is and will be certainly attended . besides , to ruine men in all their substantials of body and life , for ceremonies , and those our own country-men and neighbours , seems to carry with it somewhat of that severity which english-men after the subsiding of the impetuous impressions of provocations , do naturally abhor , and will not long by any means give countenance unto . on the consideration of these things , and other doubtless of more deep investigation , his majesty hath often declared , not only his resolution to grant the indulgence intimated in his gracious declaration to that purpose , but also the exceeding suitableness of those intentions unto his own inclination and clemency . the advantages which have already ensued unto the nation , in the expectation of indulgence , have been also remembred , and repeated by him with an uncontrouleable manifestation of its conducibleness for the future , unto the peace and prosperity of the kingdom . and it seems very strange , that so noble and royal dispositions , such thoughts and counsels of wisdom and authority such protections of care and solicitude for the kingdoms good , should be all sacrificed to the interest of any one party of men whatsoever . i cannot but hope , that his majesty will re-assume those blessed counsels of peace : especially considering that the spirits of men are singularly disposed to receive and put a due valuation upon the execution of them . for all those who desiring an indulgence , though differing amongst themselves in some things , do joyntly cast their expectations and desires into a dependance on his maiesty , with advice of his parliament . and as notwithstanding their mutual differences , they are united in this expectation , so may they be made partakers of it : although in other things their differences continue , they cannot but agree in loyalty and gratitude : when the denyal of it unto them , although they still differ in other things , will reconcile their mindes in regreet against the impositions they ioyntly undergo . and , whereas men have by the fears , dangers , and sufferings which they have passed through , evidenced to all the world , that the liberty and freedome of their consciences is of more consideration with them , than all other things whatever ; and have learned themselves also how to esteem and value that liberty , without which they are sensible how miserable their condition is , and is like to be , it is impossible that any stronger obligation unto peaceableness loyalty , and thankfulness , can be put upon the subiects of any nation , then a grant of the indulgence desired would put upon multitudes in this . this would set their minds at liberty fom fears and contrivances for the avoidance of impendent dangers ; incourage them to engage the utmost of their endeavours and abilities in the businesses of peace and security , leaving them no fears , but only of any disturbance of the state of things , which hath secured unto them all their principal interests in the world. and how foolish , senceless , and unbecoming of men , would any other thoughts be ? to think , that men who have given this evidence at least , that they are such as exercise a good conscience towards god and others , in that they have suffered for it , and are ready yet farther so to do , should not despise and contemn all suggestions of unpeaceable dispositions , or should suppose that they have any community of interest with such as being not concerned in conscience with them ; at least not so far as to evidence it to be their chief and principal interest , as theirs it is ; or to have any inclination to the disturbance of the publique tranquility , wherein all their desires and aims are secured ; is to judge by such imaginations of folly , madness and wickedness , as those who use these pretences , would be loth to be judged by ; although they have not given that testimony of their respects unto conscience , which the others have done . and hereby , whereas the parliament have been necessitated through the exigence of the publique affairs , to engage the nation in payments not passed through without difficulty , they will , as was said , put a real and effectual obligation upon great multitudes of men , without the least semblance of disadvantage unto any others . neither is this a matter of any expence , but only of generous clemency in themselves , and the deposition of wrath , envy , and revenge in some few others ; things that may be parted withal , without the least detriment unto humane society . and , as it is in the matter alone of indulgence , and conscience , wherein the people are capable of a sensible obligation , others not concerned therein , being apt to think that all which is done for them , is but their due , and less sometimes then is so ; those partakers of it , by an avowment of the favour received , will be in their own minds indispensably bound to promote the common interest of publique good. it is true indeed , that the parliament have thought meet some years past , to direct unto another course of proceedure ? but dies diem docet . and wise men are never wont pertinaciously to adheer unto the pursuite of conjectures and projections about future events ; such as former laws were suited unto , against experience , and those second thoughts which a new consideration of things may suggest unto them : besides the alterations of affairs in many concernments , may fully justifie the alteration in resolutions pleaded for ; which is not such neither , as to be contradictory unto any thing already established , but what may be brought into compliance with it , and subordination to it : they may say of what is past , as was by one said of old : res durae & regni novitas me talia cogunt . the present assurance of publique peace and tranquility , admitts of counsels impartially tending to the good of all , uninfluenced by a mixture of fears and jealousies . but suppose the peace and prosperity of the nation to be much secured and advantaged by an indulgence , as undoubtedly under the protection and blessing of god , it will be ; yet i have heard some say , and it is commonly pleaded , that the church will not be able to keep its station , or to retain it members in compliance ; but they will many , if not most of them , make use of the liberty desired ; especially if it be for and unto protestants , which must be prevented . now this i confess seems strange to me , that any such events should be feared or expected . those who make this objection , suppose the church to be really possessed of truth and order in the matters that are in difference ; they express every day not only the great sence they have of the learning , ability and piety of the clergy , but are ready also on all occasions , to contemn their adversaries , as men unlearned , weak , and inconsiderate . it is also granted that all outward priviledges , incouragements , advantages , promotions , preferments , dignities , publick conveniencies , legal maintainance , are still to be confined unto the church , and its conformists ; as also that those who desire the benefit of indulgence , must together with an exemption from all these , pay all dues required by the law to them ; and if they will joyn themselves unto others , besides a deprivation of the great conveniencies of their usual places of assemblies , and their legal interest in them , and the inconveniencies of reparing unto other assemblies , it may be far remote from then habitations , contribute also to the maintainance of their teachers where it is indispensably needed . if i say , all these and the like considerations , with a reputation of publick favour , and regard with authority , be not sufficient to preserve and secure the church in its station , and its members in the communion of it , it is evident that they are things which have no foundation in the consciencies or minds of men , but stand meerly on the props of law and power . which if true , is yet a secret which ought not to be divulged . i confess chief justice hubbart , in his reports , in the case of colt , and the bishop of coventry and litchfield , says , that though it be de jure divino , that christian people be provided of christian officers and duties , as of teaching , administration of the sacraments , and the like ; and of pastors for that purpose ; and therefore to devar them wholly of it , were expresly against the law of god ; yet all other things , as he there shews , are not so : for ( saith he ) we know well that the primitive church in her greatest purity , were but uoluntary congregations of believers , submitting themselves to the apostles and after to other pastors , to whom they did minister of their temporals , as god did move them . a liberty for which state is pleaded for , the thing it self being owned to be according to the pattern of the primitive church in her greatest purity . and if it be so as he speaks , all other orders and observances in the church , must be built onely on law and custom . but yet such is their force also on the minds of men , that as attended with the advantages and conveniences before mentioned , and fenced by the inconveniences and disadvantages which attend dissenters ; the differences also contended about , being of no more weight than they are ; there is no doubt but the most of men , at least to the full as many as without force to conscience , will do so under the severest penalties to the contrary , will continue their adherence to the present church-rate , although the liberty of the dissent desired , should be indulged . it may be this suggestion of peace and moderation , may not have an equal rellish unto all pallats , nor find a like reception in the minds of all . the interest of some , and the prejudices of others , are so important with them , as that they cannot attend unto impartial reason in this matter . i am perswaded that some have scarce any better or more forcible argument , to satisfie their own minds that they are in the right in religion , than the inclination they find in themselves to hate and persecute them whom they suppose to be in the wrong ; or at least that they can no longer believe that to be truth which they profess , than whilst they are willing and ready to destroy with violence that which is contrary unto it . for what is forborn , they suppose must needs be approved ; all which are so palpable misapprehensions , as there needs no endeavour to lay them open . it is far enough from being an evidence of truth in any , that they are ready to destroy them that are otherwise minded . it is errour and superstition , which being conscious of their own weakness , are impatient until their contraries are ruined . and never are there such mutual violences in matters of religion , as where the several opposite parties are all of them most grosly erroneous and superstitious . the egyptians were of old the scorn and sport of the world for their devotions in general : oxen , apes , crocodiles , garlick , and onions , being some of the best of their deities : and yet about these they had amongst themselves such endless animosities , and mutual persecutions of one another , as can scarce be parallell'd . so he tells us : immortale odium & nunquam sanabile bellum , ardet adbuc ombos & tentyra ; summus utrinque inde furor vulgo , quod numina vicinorum odit uterque locus . and what was the ground and occasion of the quarrel ? — crocodilon odorat pars haec , illa pavet saturam serpentibus ibin . their controversie was about the worship of a crocodile on the one hand , and of a fowl that devoured serpents , on the other . neither is the difference of much more importance , or managed with much more moderation , which is at this day between the turks and persians , about the true successor ; of mahomet . so little reason have men to please themselves with a surmize of being possessed of the truth , by the inclination that they find in themselves to persecute the contrary : seeing such an inclination is an inseparable companion of error and superstition , and is generally heightened to cruelty and revenge , according as men by them are drenched in folly and blindness . it is yet pretended by some , that such a toleration as will satisfie them that desire it , and secure the publique tranquility , however it may please in the notion of it , will yet be sound unpracticable when it comes to be examined and instanced . but it is evident that these pretences must be countenanced by some peculiar consideration of this nation , and government thereof ; seeing the utmost of what is here desired , is both established and practised in other nations . the whole of it is plainly exercised in the kingdom of france , where the protestants paying all duties to the church , sustaining all burthens and offices in the commonwealth , equal with others , are freed from ecclesiastical courts , censures , and offices , and all penalties for their dissent , with an allowance for the worship of god in their own assemblies , provided by themselves , and known to the magistrates under whose jurisdiction they are ; which is the sum of all that is here desired . the like liberty , if i mistake not , is granted to the french and dutch churches here in england . the united provinces of the netherlands have continued in the same practise ever since the reformation . so also hath the kingdom of poland , where the dissenters are both numerous , and divided among themselves . lutherans are tolerated in the dominions of the pauls-grave , elector of brandenburg , and landtgrave of hassia : so are calvinists in many free cities of the empire ; in some places of the kingdom of denmark : and both lutherans and calvinists in sundry principalities in germany , whose magistrates are of the roman religion . in the hereditary dominions of the emperour , where-ever difference in religion once made an entrance , either a forbearance and toleration is granted and continued , as in hungary ; or the countries themselves have been made utterly waste and desolate , as bohemia and moravia , and yet in a great measure continue so to be . the attempts of the duke of savoy against it , have been condemned , detested and abhorred , by all princes of the same religion with himself , and yet have ended in some tollerable forbearance . it is also known , that the kings of england have by vertue of their power in things ecclesiastical , in all ages as occasion required , and as they saw meet , exempted persons and societies from the common and ordinary course and way of church-discipline and inspection . certainly therefore the unpracticableness of such an indulgence lies in the desires of them , whose interest , as they apprehend , is opposite unto it ; although it is more probable , that their moderation known and declared in this matter , would give them a greater interest in publique esteem and veneration , then by any other ways they are like to obtain . neither is this at all by wise men to be despised , who are able to foresee the probable events of continued exasperation . why then should men pretend , that that cannot be done , which hath been done , and is done at this day in so many kingdoms and nations , with the wished-for success by peace and happiness ? and as it may be very few instances can be given of such severity against dissenters , who come up to so full an agreemment in all material things with them from whom they dissent , as that of late practised , and still pressed for in england ; so it will be found , that whether we respect the nature and temper of the people of this land , or the admission of the principles of dissent , with the grounds of them , in multitudes ; or the resolution to undergo all difficulties and sufferings , rather than to transgress against the light of their consciences ; or their valuation of forbearance above all secular things whatever : there is no nation under heaven , wherein such an indulgence or toleration as is desired , would be more welcome , useful , acceptable , or more subservient to tranquility , trade , wealth and peace . finis . errata . page 3. line 22. for omni read omnis . a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90286 of text r206587 in the english short title catalog (thomason e879_1). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 76 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90286 wing o802 thomason e879_1 estc r206587 99865708 99865708 117957 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90286) transcribed from: (early english books online ; image set 117957) images scanned from microfilm: (thomason tracts ; 132:e879[1]) a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, 1616-1683. [2], 22 p. printed by h. hall. printer to the university, for thom. robinson., oxford, : 1656. annotation of thomason copy: "may 3d". reproduction of the original in the british library. eng grotius, hugo, 1583-1645 -early works to 1800. jesus christ -divinity -early works to 1800. socinianism -early works to 1800. a90286 r206587 (thomason e879_1). civilwar no a review of the annotations of hugo grotius,: in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of th owen, john 1656 12183 10 495 0 0 0 0 415 f the rate of 415 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2008-05 john latta sampled and proofread 2008-05 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a review of the annotations of hvgo grotivs , in reference unto the doctrine of the deity , and satisfaction of christ . with a defence of the charge formerly laid against them . by iohn ovven d. d. oxford , printed by h. hall , printer to the university , for thom. robinson . 1656. a second consideration of the annotations of hugo grotius . having in my late defence of the doctrine of the gospell , from the corruptions of the socinians , been occasioned to vindicate the testimonys given in the scripture to the deity of christ , from their exceptions , and finding that hugo grotius in his annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important articles of the christian faith , that booke of his being more frequent in the hands of students , then those of the socinians , i thought it incumbent on me , to doe the same worke in reference to those annotations , which it was my designe to performe towards the writings of socinus , smalcius , and their companions and followers . what i have been enabled to accomplish by that endeavour , with what service to the gospell hath been performed thereby , is left to the judgment of them who desire {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . of my dealing with grotius i gave a briefe account in my epistle to the governours of the vniversity , and that with reference to an apology made for him , not long before . this hath obtained a new apology under the name of a second defence of hugo grotius ; with what litle advantage either to the repute of grotius , as to the thing in question , or of the apologist himselfe , it is judged necessary to give the ensueing account : for which i took the first leasure houre i could obtaine , having things of greater weight , dayly incumbent on me . the only thing of importance by me charged on those annotations of grotius , was this ; that the texts of scripture both in the old testament and new , bearing witnesse to the diety , and satisfaction of christ , are in them wrested to other senses and significations , and the testimonies given to those grand truths , thereby eluded . of those of the first kind i excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the analogy of what he had elsewhere delivered : of which afterwards . because that which concernes the satisfaction of christ will admit of the easyest dispatch , though taking up most roome , i shall in the first place insist thereon . the words of my charge on the annotations , as to this head of the doctrine of the scripture are these . the condition of these famous annotations as to the satisfaction of christ is the same . not one text in the whole scripture , wherein testimony is given to that sacred truth , which is not wrested to another sense , or at least the doctrine in it , conceald and obscured by them . this being a matter of fact , and the words containing a crime charged on the annotations , he that will make a defence of them , must either disprove the assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . that which is objected in matter of fact , aut negandum est aut defendendum , sayes quintilian : lib. 5. cap. de refut : and extra haec in judiciis fere nihil est . in other cases , patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . aristotle allows more particulars for an apologist to divert unto , if the matter require it : he may say of what is objected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ( rhet. lib. 3. cap. 15. ) all which in a plaine matter of fact may be reduced to the former heads . that any other apology can or ought to take place in this , or any matter of the same importance will not easily be proved . the present apologist takes another course . such ordinary paths are not for him to walke in . he tells us of the excellent booke that grotius wrote de satisfactione christi , and the exposition of sundry places of scripture , especially of divers verses of isa. 53 : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his annotations . and this is called a defence of grotius . the apologist i suppose knowes full well , what texts of scripture they are , that are constantly pleaded for the satisfaction of christ , by them who doe beleive that doctrine . i shall also for once take it for granted , that he might without much difficulty , have obtained a sight of grotius annotations ; to which i shall only add , that probably if he could from them have disproved the assertion before mentioned , by any considerable instances , he is not so tender of the prefacers credit , as to have concealed it on any such account . but the severalls of his plea for the annotations in this particular , i am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . the signall place of is . 53. he tells us , he hath heard taken notice of by some ; ( i thought it had been probable the apologist might have taken notice of it himselfe , ) as that wherein his annotations are most suspected ; therefore on that he will fasten a while ▪ who would not now expect that the apologist should have entred upon the consideration of those annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . this i say is the instance chosen to be insisted on ; and the vindication of the annotations therein , by the interpretation given in their author his booke de satisfactione christi is proposed to consideration . that others , if not the apologist himselfe , may take notice of the emptinesse of such precipitate apologyes , as are ready to be tumbled out , without due digestion , or consideration , i shall not only compare the annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the scriptures relating to the satisfaction of christ ) nor is others in his annotations , then in that booke ; i shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de satisfactione , and directly taken up that which he did oppose . the apologist binds me in the first place to that of is . 53. which is ushered in by the 1 pet. 2. 24. from 1 pet. 2. 24. ( saies the apologist ) grotius informes us that christ so bare our sins , that he freed us from them , so that we are healed by his stripes . this thus crudely proposed , socinus himselfe would graunt it , is little more then barely repeating the words ; grotius goes farther , and contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the word there used by the apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that socinus would render this word abstulit , and so take away the force of the argument from this place . to disprove that insinuation , he urges sundry other places in the new testament , where some words of the same importance are used , and are no way capable of such a signification . and whereas socinus urges to the contrary heb. 9. 28. where he saies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies nothing but auferre peccata , grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of christ . that we may put this instance given us by the apologist , to vindicate the annotations from the crime charged on them to an issue , i shall give the reader the words of his annotations on that place : it is as followes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c : ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , heb. 9. 28. eodem sensu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. 1. 29. & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. 53. 4. ubi graeci {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . simile loquendi genus col. 2. 14. vide rom. 6. 6. gal. 2. 20. 24. est autem hic {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; non enim proprie christus cum crucifigeretur , vitia nostra abstulit . sed causas dedit per quas auferrerentur . nam crux christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . how well the annotator abides here by his former interpretation of this place , the apologist may easily discover : 1 there he contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as tulio , or sursum tulit : and objects out of socinu● , that it must be abstulit , which quite alters the sense of the testimony . here he contends with him , that it must be abstulit . 2 there heb. 9. 28. is of the same importance with this 1 pet. 2. 24. as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . 3. for company {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used is . 53. is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . 4. upon this exposition of the words , he gives the very sense contended for by the socinians ; non enim proprie christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , nam crux christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . he that sees not the whole socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that head , between them , and christians . ( 5 ) to make it a little more evident , how constant the annotator was to his first principles , which he insisted on in the management of his disputes with socinus about the sense of this place , i shall adde the words of socinus himselfe , which then he did oppose . verum animadvertere oportet primùm in graeco , verbum , quod interpretes verterunt pertulit , est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad hebraeos cap. 9. 28. ubi idem legendi modus habetur , unde constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non perferre peccata , sed peccata tollere , sive auferre , significart . socin. de jes . christ . sat . lib. 2. cap. 6. what difference there is between the designe of the annotator , and that of socinus , what complyance in the quotation of the paralell place of the hebrewes , what direct opposition and head is made in the annotations against that booke de satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . but if this instance makes not good the apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . this is that of isa. 53. somewhat of the sense which grotius in his booke de satisfactione contends for , in this place , is given us by the apologist . the 11th verse of the chapter which he first considers ( in my booke ) page 14 : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in heb. est : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iniquitatem significat , atque etiam iniquitatis poenam . 2. reg. 7. 9. vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in hebraismo significat poen as ferre , with much more to this purpose . the whole designe of the maine dispute in that place , is , from that discourse of the prophet to prove , that iesus christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to god for them . to manifest his constancy to this doctrine , in his annotations he gives such an exposition of that whole chapter of isaiah 53. as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de satisfactione . in particular ( to give one instance of this assertion ) he contends here that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his annotations on the place , as also in those on 1 pet. 2. 24. he tells you the word signifies auferre , which with all his strength he had contended against . not to draw out this particular instance into any greater length , i make bold to tell the apologist ( what i suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de satisfactione christi . if notwithstanding this information , the apologist be not satisfied , let him if he please consider what i have already animadverted on those annotations , and undertake their vindication . these loose discourses are not at all to the purpose in hand , nor the question between us , which is solely ; whether grotius in his annotations have not perverted the sense of those texts of scripture , which are commonly , and most righteously pleaded as testimonies given to the satisfaction of christ . but as to this particular place of isaiah , the apologist hath a farther plea , the summe whereof ( not to trouble the reader with the repetition of a discourse so little to the purpose ) comes to this head ; that grotius in his booke de satisfactione christi gives the mysticall sense of the chapter , under which consideration , it belongs to christ and his sufferings ; in his annotations the literall , which had its immediate completion in ieremy , which was not soe easily discoverable or vulgarly taken notice of . this is the summe of his first observation on this place to acquit the annotator of the crime charged upon him . whether he approve the application of the prophesie to jeremiah or no , i know not . he saies , grotius so conceived . the designe of the discourse seems to give approbation to that conception . how the literall sense of a place should come to be lesse easily discovered then the mysticall , well i know not . nor shall i speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of scripture , with the application of the distinction to those prophesies which have a double accomplishment in the type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , i shall make bold for the removall of this engine applyed by the apologist for the preventing all possible mistake , or controversie about the annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the son of god himselfe , is no lesse then blasphemy ; which the annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of jesus christ in them . if the apologist be otherwise minded , i shall not invite him againe to the consideration of what i have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , i heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . i cannot but suppose that i am already absolved from a necessity of any farther procedure , as to the justifying my charge against the annotations , having sufficiently foyled the instance produced by the apologist for the weakning of it . but yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : i shall for their further satisfaction , present them with sundry other , the most important testimonies given to the satisfaction of christ , wherein the annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de satisfactione christi , he had strenuously opposed . page 8. of his booke de satisfactione , he pleads the satisfaction of christ , from gal. 2. 21. laying weight on this , that the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies the want of an antecedent cause , on the supposition there made . in his annotations he deserts this assertion , and takes up the sense of the place given by socinus de servator . lib. 2 : cap. 24. his departure into the tents of socinus on gal. 3. 13. is much more pernitious . page 25 , 26 , 27. urging that place and vindicating it from the exceptions of socinus , he concludes , that the apostle said christ was made a curse , quasi dixerit christum factumesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hoc est poenae à deo irrogatae , & quidem ignominiosissimae obnoxium . to make good this , in his annotations , he thus expounds the words : duplex hîc figura ; nam & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quomodo circumcisio pro circumcisis : & subauditur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nam christus it a cruciatus est , quasi esset deo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by socinus which he opposed ; and the same that crellius insists upon in his vindication of socinus against him . so uniforme was the judgment of the annotator , with that of the author of the book de satisfactione christi . pages 32 , 33 , &c : are spent in the exposition and vindication of rom. 3. 25 , 26. that expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , manifesting the end of the suffering of christ , is by him chiefely insisted on . that by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is there intended that justice of god , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of scripture : socinus had interpreted this of the righteousnesse of christs fidelity and veracity : lib. 2. de servator . cap. 2. ( ut ostenderet se veracem & fidelem esse . ) but crellius in his vindication of him places it rather on the goodnesse & liberality of god , which is , saith he , the righteousnesse there intended . to make good his ground , the annotator , thus expounds the meaning of the words ▪ vocem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad judaeos solos pertinent , sed etiam ad gentes , quibus promissio nulla facta erat . he rather ( he tells you ) embraces the interpretation of crellius then of socinus ; but for that which himself had contended for , it is quite shut out of doors : as i have elswhere manifested at large . the same course he takes with rom. 5. 10. which he insists on pag. 26. and 2. cor. 5. 18 , 19 , 20 , 21. concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of reconciliation : the substance of his annotations on those places , seeming to be taken out of socinus , crellius , and some others of that party . that signall place of heb. 2. 17. in this kind , deserves particularly to be taken notice of ; cap. 7 pag. 141. of his booke de satisfactione , he pleads the sense of that expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and addes , significat ergoibi expiationem quae fit placando : but crellius defence of socinus had so possessed the mans mind before he came to write his annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : so the annotator on that place ; indeavoring farther to prove his interpretation . from rom. 4 last , cap. 1. pag. 47 , of his booke de satisfactione , he clearly proves the satisfaction of christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus comments on in his annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . sed amans {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad iustitiam ducit : quod videmus christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad iustitiam nos vocanti testimonio ; & à deo suscitatum , ut eidem doctrinae summa conciliaretur authoritas . he that sees not , not only that he directly closes in , with what before he had opposed , but also , that he hath here cou●hed the whole doctrine of the socinians , about the mediation of christ , and our iustification thereby , is utterly ignorant of the state of the controversie between them , and christians . i suppose it will not be thought necessary for me to proceed with the comparison instituted . the severall bookes are in the hands of most students , and that the case is generally the same in the other places pleaded for the satisfaction of christ , they may easily satisfy themselves . only because the apologist seemes to put some difference between his annotations on the revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the epistles which he had not so compleated ; as i have already manifested , that in his annotations on that booke , he hath treacherously tampred with , and corrupted the testimonies given to the deity of our blessed saviour , so shall i give one instance from them also , of his dealing no lesse unworthily with those that concerne his satisfaction . socinus in his second booke against covet , second part , & chap. 17. gives us this account of those words of the holy ghost , rev. 1. 5. who hath loved us , and washed us in his owne blood : johannes in apocalyp . cap. 1. v. 5. alia metaphorâ seu translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine christi , peccata , quae sordes animi sunt absterguntur . absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. this interpretation is opposed and exploded by grotius lib. de satisf . c. 10. p. 208 , 209. the substance of it being , that christ washed us from our sins by his death , in that he confirmed his doctrine of repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his discourse , hoc saepius urgendū est , ( saith socinus ) iesum christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . this interpretation of socinus , being reinforced by crellius , the place falls againe under the consideration of grotius in those annotations on the revelations ; which as the apologist tells us , received their very lineaments and colours from his owne pencill . there then he gives us this account thereof , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . humidae naturae , sub quâ est sanguis , proprium est lavare . id vero per egregiam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ad animum transfertur . dicitur autem christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . i desire the apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . let the reader , to prevent further trouble in perusing transcriptions of this kind , consider rev. 13. 8 , pag. 114. heb. 9. 25. to the end ; which he calls an illustrious place in the same page and forward : i iohn 2. 2. pag. 140 , rom. 5. 10 , 11. page 142 , 143. eph. 2. 16. page 148 , 149 , col. 1. 20 , 21 , 22. tit. 2. 14. page 156. heb. 9. 14 , 15. pag. 157 , 158. act. 20. 28. and many others ; and compare them with the annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . i shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the gospell , between the socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . for a close of the discourse relating to this head , a breife account may be added , why i said not positively , that he had wrested all the places of scripture giving testimony to the satisfaction of christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . though i might give instances from one or two places in his annotions on the gospells , giving occasion to this assertion , yet i shall insist only on some taken from the epistle to the hebrews , where is the great and eminent seat of the doctrine of christs satisfaction . although in his annotations on that epistle , he doth openly corrupt the most cleare testimonies given to this truth , yet there are some passages in them , wherein he seems to dissent from the socinians . in his annotations on chap. 5. vers. 5. he hath these words , iesus quidem sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . that christ was a preist when he was on the earth , was wholly denyed by socinus both in his booke de servatore , and in his epistle to niemoieuius , as i have shewed elsewhere . smalcius seems to be of the same judgment in the racovian catechisme . grotius saies , sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond crellius , who tells us : mortem christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut sacerdos , deo ipsum oblaturus : de causis mortis christi pag. 6. and so volkelius fully to the same purpose . partes ( saith he ) muneris sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : ac mactatio quidem mortem christi , violentam sanguinis profnsionem continet : de relig. lib. 3. cap. 47. pag. 145. and againe : hinc colligitur solam christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius sacerdotii in caelo demum administrandi extitisse , ibid. so that nothing is obtained by grotius his munus sacerdotale aliquo modo erat auspicatus , but what is granted by crellius and volkelius . but in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . for volkelius acknoledgeth that he did slay the sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by grotius : and crellius expresly affirmes the same . nor doth he seeme to intend a proper expiatory and satisfactory sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as to say , semet obtulit patri . besides , though he do acknoledge elsewhere , that this victima was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he sayes in another place ( on ver : 3. ) sequitur christum quoque obtulisse prose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory sacrifice for sin . and which is yet worse , on chap. 9. 14. he gives us such an account why expiation is ascribed to the blood of christ , as is a key to his whole interpretation of that epistle : sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . and therefore where christ is said to offer himselfe by the eternall spirit , he tells us , oblatio christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari crucis facta , sed in adyto caelesti : so that the purgation of sin is an effect of christs presenting himselfe in heaven only : which how well it agrees with what the apostle sayes chap. 1. v. 3. the reader will easily judge . and to manifest that this was his constant sense , on those words v. 26. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he thus comments ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vt peccatum in nobis extinguatur : fit autem hoc per passionem christi , quae fidem nobis ingenerat , quae cordae purificat . christ confirming his doctrine by his death , begets faith in us , which doth the worke . of the 28th verse of the same chapter i have spoken before . the same he affirmes againe , more expressely , on chap. 10. vers. 3. and on ver. 9. and verse 12. he interprets the oblation of christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by sanctification , as also in sundry other places , where the expiatory sacrifice of christ on earth , and the taking away of the guilt of sinne , by satisfaction , is evidently intended . so that notwithstanding the concession mentioned , i cannot see the least reason to alter my thoughts of the annotations , as to this businesse in hand . not further to abound in causá facili ; in all the differences we have with the socinians , about christs dying for us , concerning the nature of redemption , reconciliation , mediation , sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the annotator is generally on the apostate side throughout his annotations : and the truth is , i know no reason why our students should with so much diligence and charge , labour to get into their hands the books of socinus , crellius , smalcius , and the rest of that crew , seing these annotations , as to the most important heads of christian religion , about the deity , sacrifice , preisthood , and satisfaction of christ , originall sin , free will , iustification &c , afford them the substance and marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the annotator , but the secular learning which in his interpretations he hath curiously and gallantly interweaved . plautus makes sport in his amphitruo with severall persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . the poets fancy raysed not a greater similitude between mercury and sosia , being supposed to be different persons , then there is a dissimilitude between the author of the booke de satisfactione christi , and of the annotations , concerning which we have been discoursing , being one and the same . nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . and i cannot but thinke it strange that the apologist could imagine no surer measure to be taken of grotius's meaning in his annotations then his treatise of the satisfaction of christ doth afford , there being no two treatises that i know , of any different persons whatever , about one and the same subject , that are more at variance . whither now any will be perswaded by the apologist to believe that grotius was constant in his annotations to the doctrine delivered in that other treatise , i am not sollicitous . for the reinforced plea of the apologist , that these annotations were not finished by him , but only collections that he might after dispose of ; i am not concerned in it ; having to deale with that booke of annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . i say not this , as though the apologist , had in the least made good his former plea , by his new exceptions to my evidence against it , from the printers preface to the volume of annotations on the epistles . he saies ! what was the opus integrum that was cōmended to the care of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? and answers himselfe , not that last part or volume of annotations , but opus integrum , the whole volume or volumes that contained his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adversaria on the new testament . for how ill this agrees with the intention and words of the prefacer , a slight inspection will suffice to manifest . he tells us , that grotius had himselfe publisht his annotations on the gospells , five yeares before : that at his departure from paris , he left a great part of this volume ( that is this on the acts and epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an amanuensis could well understand it . that therefore in his going towards sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the volume committed to him ) from hamburge . if the apologist read this preface , he ought , as i suppose to have desisted from the plea insisted on : if he did not , he thought assuredly he had much reason to despise them , with whom he had to do : but as i said , herein am i not concerned . the consideration of the charge on the annotations relating to their tampering with the testimonies given in the scripture to the deity of christ , being an other head of the whole , may now have place . the summe of what is to this purpose by me affirmed , is , that in the annotations on the old and new testament , grotius hath left but one place giving testimony clearly to the deity of christ . to this assertion i added both a limitation , and also an enlargment in severall respects . a limitation that i could not perceive he had spoken of himselfe , clearly on that one place . on supposition that he did so , i granted that perhaps one or two places more , might accordingly be interpreted . that this one place is ioh. 1. 1. i expressely affirmed : that is the one place wherein , as i say , he spake not home to the businesse . the defence of the apologist in the behalfe of grotius consists of sundry discourses . first to disprove that he hath left more then that one of john free from the corruption charged ; he instances in that one of iohn 1. 1. wherein as he saith , he expressely asserts the deity of christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by grotius in the exposition of that place as prov. 8. 21 , 22 , 23 , 24 , 25 , 26 , 27. isa. 45. 12. & 48. 13. 2 pet. 3. 5. col. 1. 16. from all which he concludes , that the annotations have left more testimonies to the deity of christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe section the 10th . and concluding himselfe a successfull advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . if his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . i suppose then that on the view of this defence , men must needs suppose that in the annotations on the places repeated , and mustered a second time by the apologist , grotius does give their sense as bearing witnesse to the deity of christ . others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , i shall take the paines to turne to the places , and give the reader a briefe account of them . for prov. 8. his first note on the wisdome there spoken of is : haec de easapientia quae in lege apparet exponunt haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the law , how they can be the attributes of the person of the eternall son of god , i see not . he addes no more to that purpose , untill he comes to the 22 ver. the verse of old contested about with the arrians . his words on that are graecum aquilae , est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut & symmachi & theodosionis , res●pondetque benè haebraeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & caldaeus habet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sensu non malo , si creare sumas pro facére ut appareat : viae dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum philone de coloniis : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . on verse 27 , he addes aderam , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut infra iohn evang. 1. 1. what clear and evident testimony , by this exposition is left in this place to the deity of christ i professe my selfe as ignorant , as i was , before i received this direction by the apologist : he tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is rendred not amisse by the chaldee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the 70 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though he knew that sense was pleaded by the arrians , and exploded by the antient doctors of the church . to relieve this concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the scripture , nor can he give any instance thereof . the whole interpretation runs on that wisdome that is a property of god , which he manifested in the workes of creatiō : of the son of god , the essentiall wisdome of god , subsisting with the father , we have not one words nor doth that quotation out of philo releive us in this businesse at all . we know in what sense he used the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : how farr he and the platonicks , with whom in this expression he consented , were from understanding the only begotten son of god , is known . if this of philo has any aspect towards the opinion of any professing themselves christians , it is towards that of the arians , which seems to be expressed therein . and this is the place chosen by the apologist to disprove the assertion of none being left , under the sense given them by the annotations , bearing cleare testimony to the deity of christ ; his comparing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi ego , which the vulgar renders aderam , with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seems rather to cast a suspicion on his intention in the expression of that place of the evangelist , then in the least to give testimony to the deity of christ in this . if any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the deity of christ , are slighted by these annotations on this chapter , let him consult my vindication of the place in my late vindiciae evangelicae , where he will find something tendred to him to that purpose . what the apologist intended by adding these two places of isaiah , chap. 45. 12. and the 48. 13. ( when in his annotations on those places , grotius not once mentions the deity of christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the chaldee paraphrase , doth sundry times , when things are said to be done by god , render it , that they were done by the word of god ) as instances to the prejudice of my assertion , i cannot imagine . on that of peter , 2 epistle , 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he addes indeed , vide quae diximus ad initium evangelii iohannis : but neither doth that place intend the naturall son of god , nor is it so interpreted by grotius . to these he addes in the close , col. 1. 16. in the exposition whereof in his annotations , he expressely prevaricates , and goes of to the interpretation insisted on by socinus and his companions , which the apologist well knew . without farther search upon what hath been spoken , the apologist gives in his verdict concerning the falsnesse of my assertion before mentioned , of the annotators speaking cleare and home to the deity of christ but in one , if in one place of his annotations : but 1. what one other place hath he produced , whereby the contrary , to what i assert , is evinced ? any man may make apologies at this rate as fast as he pleases . 2. as to his not speaking clearely in that one , notwithstanding the improvement made of his expressions by the apologist , i am still of the same mind as formerly : for although he ascribes an eternity {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , how many platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of god in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy ghost therein , i see no reason to retract the assertion opposed . but yet as to the thing it selfe , about this place i will not contend : only it may not be amisse to observe , that not only the arians , but even photinus himselfe acknoledged that the world was made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that how little is obtained toward the confirmation of the deity of christ by that concession , may be discerned . i shall offer also only at present , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is threefold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is christ , mentioned iohn 1. 1. his personall or eternall subsistence , with his omnipotency , being there asserted . whether christ be so called anywhere else in the new testament may be disputed , luk. 1. v. 2. ( compared with the 1 of iob. 1. 1. ) 2 pet. 1. 16. and act. 20. 32. heb. 4. 12. are the most likely to give us that use of the word . why christ is so termed , i have shewed elsewhere . that he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. 33. 6. is to me also evident . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is better rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where that word is used , it denotes not christ : though 2 sam. 23. 2. where that word is , is urged by some to that purpose . he is also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hag. 2. 5. so perhaps in other places . our present quakers would have that expression of , the word of god , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the scripture , as that which they say is not the word of god , nor anywhere so called . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst men is that which aristotle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saies hesichius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is that which we speake in our hearts , saies damascen . de orthod. fid. lib. 1. cap. 18. so psalm 14. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this as spoken in respect of god , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . so gen. 1. 2. god said let there be light , and there was light . of this word of god the psalmist treats , 147. v. 18. he sedeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & melteth the ice , and psal. 148. 8. the same word is used . in both which places the septuagint renders it by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is that which is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heb. 1. 2. and heb. 11. 3. where the apostle saies the heavens were made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : which is directly paralell to that place of 2 pet. 3. 5. where it is expressed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more properly denotes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet in these places , it signifies plainly that egresse of gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now this infinite wise and eternall conception of the mind of god , exerting its selfe in power , wherein god is said to speake , ( he said let there be light ) is that which the platonicks , and philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of god , though the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} occurre amongst them . this they thought was unto god , as in us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and particularly it is termed by philo ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de agric. . that this was his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is most evident : hence he tells us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de mund. opific. and a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the whole tendency of his discourse is , that the word of god , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . and whereas ( if i remember aright , for i cannot now find the place ) i have said somewhere , that christ was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though therein i have the consent of very many learned divines , and used it meerly in opposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; yet i desire to recall it : nor doe i thinke there is any propriety in that expression of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of christ , but only in those of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the scripture ( though not in the very termes ) will make good . in this second acceptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , photinus himselfe granted that the world was made by the word of god . now if it be thought necessary , that i should give an account of my feare that nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this sense decked with many platonicall encomiums was intended in the annotations on ioh. 1. ( though i confesse much from some quotations there used , may be said against it ) i shall readily undertake the taske ; but at present in this running course , i shall adde no more . but now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . if one text acknowledged to assert christs eternall divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no socinian ) which i said not he was , yea expressely waved the management of any such charge ) if six verses in the proverbs , two in isaiah ; one in st. peter , one in st. paul added to many in the beginning of st. iohn , ( in his annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme christs eternall subsistence with god before the creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; i shall despaire of ever being a successfull advocate for any man ; from which condition i hope some little time will recover the apologist . this is the summe of what is pleaded in cheife , for the defence of the annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere 40 texts of scripture in the old testament , and new , giving expresse testimony to the deity of christ from the annotators perverse interpretations , let the reader judge . in the 13th section of the apologist's discourse , he addes some other considerations to confirme his former vindication of the annotations . 1 he tells us , that he professeth not to divine , what places of the old testament , wherein the deity of christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my treatise . but what need of divination ? the apologist cannot but remember at all times , some of the texts of the old testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the annotations , as discouragements from casting an eye upon that volume ( as he calls it , ) wherein they are called to an account . and if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , i know not how by me he might possibly be ingaged into such an inquiry . and therefore i shall not name them again , having done somewhat more then name them already . but he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . of these the first is that the word of god being all and every part of it of equall truth , that doctrine which is founded on five places of divine writ ; must by all christians be acknoledged to be as irrefragably confirmed , as an 100 expresse places would be conceived to confirme it . ans. it is confessed , that not only five , but any one expresse text of scripture , is sufficient for the confirmation of any divine truth . but that five places have been produced out of the annotations by the apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . the charge on grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . let the places be consulted , if the assertion prove true , by an induction of instances , the crime is to be confessed , or else the charge denied to contain a crime : but secondly he saies , that this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first reformers , particularly upon mr. calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled calvino turcismus ) as ever erasmus was by bellarmine and beza , or as probably grotius may be . though this at the best be but a diversion of the charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; i could not passe it by . it is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first reformers , ( and particularly mr. calvin ) are equally chargeable , or in any degree of proportion with grotius , as to the crime insisted on . calvin being the man instanced in , i desire the apologist to prove that he hath in all his commentaries on the scripture corrupted the sense , of any texts of the old testament or new , giving expresse testimony to the deity of christ , & commonly pleaded to that end & purpose . although i deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to christ . i know what genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of scripture , for which they raised their clamours . for the booke called calvino turcismus , written by reynolds and giffard , the apologist has forgotten the designe of it . calvin is no more concerned in it , then others of the first reformers ; nor is it from any doctrine about the deity of christ in particular , but from the whole of the reformed religion , with the apostasyes of some of that profession , that they compare it with turcisme . something indeed , in a chapter or two , they speake about the trinity , from some expressions of luther , melancton , calvin and others : but as to calvin's expositions of scripture , they insist not on them . possibly the apologist may have seen pareus his calvinus orthodoxus , in an answer to hunnius his calvinus judaizans ; if not , he may at any time have there an account of this calumny . having passed through the consideration of the two considerable heads of this discourse , in the method called for by the apologist ( having only taken liberty to transpose them , as to first and last ) i must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . the summe of that which i affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation grotius in his annotations had not left above one text of scripture , if one , giving cleare evidence to the deity of christ ; of his satisfaction i said in summe the same thing . had the apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , i should very gladly and readily have acknoledged my mistake and oversight . i am still also in the same resolution , as to the latitude of the expression , though i have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the socinians in his so doing , as that i cannot have the least thought of letting fall my charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . it was indeed in my thoughts to have done somewhat more in reference to those annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the gospell from their captivity under the false glosses put upon them , by the interpretations of places of scripture wherein they are delivered . but this worke being fallen on an abler hand viz. that of our learned professor of divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . there are sundry other particulars insisted on by the apologist , and a great deale of rhetoricke is layd out about them ; which certainly deserves not the readers trouble in the perusall of any other debate about them . if they did , it were an easie matter to discover his mistakes in them all along . the foundation of most of them , lies in that , which he affirmes sect. 4. where he saies , that i thus state the jealousies about h. g. as farr as it is owned by me , viz. that being in doctrine a socinian , he yet closed in many things with the romane interest . to which he replies , that this does not so much as pretend that he was a papist . as though i undertake to prove grotius to be a papist , or did not expressely disowne the management of the iealousy , stated as above ; or that i did at all owne it , all which are otherwise : yet i shall now say , whither he was in doctrine a socinian or no , let his annotations before insisted on , determine : and whether he closed with the romane interest or no , besides what hath been observed by others , i desire the apologist to consider his observation on rev. 12. v. 5. that booke , ( himselfe being judge , ) having received his last hand . but my businesse is not to accuse grotius , or to charge his memory with any thing but his prevarication in his annotations on the scripture . and as i shall not cease to presse the generall aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of god or united to christ the head , by the same spirit that is in him , and in the sense thereof , perfecting holinesse in the feare of god , shall ever see his face in glory , so i feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . it is of the annotations whereof i have spoken : which i have my liberty to do : and i presume shall still continue , whilest i live in the same thoughts of them : though i should see — a third defence of the learned hugo grotius . the epistles of grotius to crellius mentioned by the apologist in his first defence of him , giving some light to what hath been insisted on , i thought it not unfit to communicate them to the reader , as they came to my hand , having not as yet been printed that i know of . reverendo summaeque eruditionis ac pietatis viro domino johanni crellio pastori racov. h. g. s. libro tuo quo ad eum quem ego quondam scripseram ( eruditissimè crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . benè autem in epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . equidem in libro * de verâ religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad sanctitatem profectu . utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . liber de veritate religionis christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . nullus enim mihi ex eo labore suavior fructus contingere possit . te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . nunc quum aliud possim nihil , dominum jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. maii. m. dc . xxvi . tui nominis studiosissimus h. g. tam pro epistolâ ( vir clarissime ) quam pro transmisso libro , gratias ago maximas . constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in epistolam ad galatas . quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . quare deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . mihi ad juvandam communem christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . id in rebus prosperis moderamen , id in adversis solamen sensi . pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui christi se esse dicunt . si rectè rem putamus , quantillis de causis — januarii . m. dc . xxxii . amstelodam . finis . notes, typically marginal, from the original text notes for div a90286e-140 grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : essen . notes for div a90286e-12310 this booke of crellius lay unanswered by grotius above 20 yeares . for so long he lived after the publishing of it . it is since fully answered by essenius . * that is the body of socinian divinity written by crellius and volkelius . let the reader judge what annotatiōs on that epistle we are to exspect from this man . the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90263 of text r203084 in the english short title catalog (thomason e618_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 87 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90263 wing o715 thomason e618_2 estc r203084 99863165 99863165 115349 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative 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(eebo-tcp ; phase 1, no. a90263) transcribed from: (early english books online ; image set 115349) images scanned from microfilm: (thomason tracts ; 95:e618[2]) the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, 1616-1683. [4], 43, [1] p. printed by evan tyler, edinburgh : in the year 1650. annotation on thomason copy: "nouemb: 26". reproduction of the original in the british library. eng sermons, english -17th century. a90263 r203084 (thomason e618_2). civilwar no the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ·: opened in two sermons; one preached owen, john 1650 15987 41 35 0 0 0 0 48 d the rate of 48 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 apex covantage keyed and coded from proquest page images 2007-08 robyn anspach sampled and proofread 2007-08 robyn anspach text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the branch of the lord , the beauty of sion : or , the glory of the church , in it's relation unto christ . opened in two sermons ; one preached at berwick , the other at edinburgh . by john owen , minister of the gospel . psal. 48. 12 , 13 , 14. walk about sion , and go round about her : tell the towres thereof . mark ye wel her bulwarks consider her palaces , that you may tell it to the generation following . for this god is our god for ever and ever : he will be our guide unto death . edinburgh , printed by evan tyler , in the year 1650. to his excellency the lord general cromwell , &c. my lord , it was with thoughts of peace , that i embraced my call , to this place , and time of warre . as all peace that is from god is precious to my spirit , so incomparably , that between the father & his elect , which is established , and carried on in the blood and grace of jesus christ . the ministeriall dispensation of this peace , being through free grace committed even unto me also , i desire that in every place , my whole may be , to declare it to the men of gods good pleasure . that this was my chief design , in answer to the call of god upon me , even to poure out a savour of the gospel upon the sons of peace in this place , i hope is manifest to the consciences of all , with whom ( since my coming hither ) in the work of the ministery i have had to do . the enmity between god and us , began on our part : the peace which he hath made , begins and ends with himself . this is the way of god with sinners , when he might justly continue their enemy , and fight against them to their eternal ruine , he drawes forth love , and beseeches them to be reconciled , who have done the wrong , and them to accept of peace , who cannot abide the battell . certainly , the bearing forth of this message , which is so worthy of all acceptation , and ought to be so welcome , cannot but have sweetnes enough to season all the pressures and temptations wherewith it is somtimes attended . this hath bin my desire to pursue , and that , with the weapons which are not carnal . and though some may be so seasoned with the leaven of contention about carnal things , or at best the tithing of mint and cummin , as to disrelish the weightier things of the gospel , yet the great owner of the vineyard , hath not left me without a comfortable assurance , that even this labour in the lord hath not been in vain . the following sermons , which i desire to present unto your excellency , were preached one at berwick upon your first advance into scotland ; the other at edinburgh . my willingnes to serve the inheritance of christ here , even in my ablence , caused me to close with the desires , that wercheld out to this purpose . and i do present them to your excellency , not only because the rise of my call to this service , under god was from you ; but also , because in the carrying of it on , i have received from you in the weaknesses and temptations wherewith i am encompassed , that dayly spirituall refreshment and support by inquiry into , and discovery of the deep and hidden dispensations of god towards his secret ones , which my spirit is taught to value . the carrying on of the interest of the lord jesus amongst his saints , in all his wayes , which are truth and righteousnesse , the matter pointed at in this discourse , being the ayme of your spirit in your great under-takings it bears another respect unto you . i am not unacquainted with it's meannesse yea it 's coming short in respect of use and fruit , of what the lord hath since , and by others drawn forth ; but such as it is , having by providence stepped first into the world , i wholly commend it to him for an incense , who graciously supplyed the seed to the sower : beseeching him that we may have joy unspeakable and glorious , in the acceptance of that peace , which he gives us in the son of his love , whilest the peace whose desire in the midst of warre , you continually bear forth to him , and to others , is by them rejected to their hurt . edinb. nov. 26. 1650. your excellencies most humble servant in our dearest lord , john owen . isaiah 56. chap. 7. verse . — for mine house shall be called an house of prayer for all people . from the 3d verse of this chapter to the 8th , you have promises and predictions of calling in gentiles and strangers to the church of god , notwithstanding any objections , or hinderances laid in their way , by ceremoniall and typicall constitutions , they being all to be removed in the crosse of christ , ephes. 2. 13 , 14 , 15 , 16 : colos. 2. 14. making way for the accomplishment of that signall promise which is given in the 2 : chapt : of this prophesie 2 , 3. and it shall come to passe in the last dayes , that the mountain of the house of the lord shall be established in the top of the mountaines , and shall be exalted above the hills , and all nations shall flow unto it : and many people shall go , and say , come ye , let us go up &c. the words of the 7th verse , are a recapitulation of the whole , holding out summarily the calling of the gentiles to the holy mount , or spirituall church of christ : where also you have a description of the services performed by them upon their coming : their burnt offerings and sacrifices shall be accepted upon mine altar : answerable to that eminent prediction of the solemne worship of the called gentiles , mal. 1. 11. for , from the rising of the sun , even to the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offered unto my name , and a peace offering : for my name shall be great among the heathen saith the lord of hosts . the spirituall services of the saints of the gentiles , are in each place set forth by those ceremoniall ordinances , of incense , altar and sacrifice , as were then most acceptable from the lords own appointment . now this whole promise is once again straightned , without losse of life or beauty , and comprized in the words of the text . that which before he termed sacrifice and burnt-offerings , here he calleth prayer : and those who before were , the sons of the stranger , are here , all people : some , many of all sorts , the whole world , all men , without distinction , the partition . wall being broken down . my house shall be called , &c. the thing here spoken of is gods house , described 1. by its appropriation unto him , it is his peculiar , my house . 2. by its extent of receipt in respect of others , it is for all people . 3. by the employment of its inhabitants , that is prayer , it shall be called an house of prayer . house , here may be taken two wayes . 1. properly , as it was in the type for the materiall temple at hierusalem : whereunto these words are applyed by our saviour , math. 21. but that is no farther concerned herein , but as the spirituall holinesse of the antitype , could not be represented without a ceremoniall holinesse of the type . 2. spiritually , for the church of christ to be gathered to him out of all nations : the house wherein juge sacrificium , a continuall spirituall sacrifice is to be offered to him : this is peculiarly intended : so then observe : 1. christs church of saints , of believers , is god's house . 2. the church of christ under the gospel , is to be gathered out of all nations . 3. there are established ordinances , and appointed worship for the church of christ under the gospell . it is the first that i shall speak unto . christs church of saints , of believers , is god's house : that his church , is of saints , and believers , will appear in the issue . by the church of christ , i understand , trimarily the whole multitude of them , who antecedently , are chosen of his father , and given unto him : consequently , are redeemed , called , and justified in his blood : the church which he loved , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word . that he might present it unto himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , ephes. 5. 25 , 26. and secondarily also , every holy assembly of mount sion , whereunto , the lord christ is made beauty and glory : every particular church of his saints , inasmuch as they partake the nature of the whole , being redeemed by his blood , acts 20. 28. that this church belongs unto god , i shall onely leave evidenced under the claim whereby he here appropriates it to himself , he calls it his , my house : that it is his house , i shall further demonstrate : three things are required to making of a house : 1. a foundation . 2. materialls for a superstruction . 3. an orderly framing of both into an usefull building . and all these concurre to the church of christ : 1. it hath a foundation : i have laid the foundation , faith paul , 1. cor. 3. 10. and , other foundation can no man lay , save that which is laid , which is jesus christ , v. ii. that which paul laid ministerially , god himself laid primarily and efficiently : thus saith the lord god , behold i lay in sion for a foundation a stone , a tried stone , a precious corner stone , a sure foundation , isa. 28. 16. now this foundation is no other but the rock upon which the church is built , math. 16. 18. which makes it impregnable to the gates of hell , communicating strength , and permanency , continually to every part of the building . 2. a foundation onely will not make a house , there must also be materials for a superstrustion : those you have , 1. pet. 2. 5. you are ( saith he ) lively stones : all gods elect , are stones , in due time to be hewed , and fitted for this building . for 3. materials themselves will not serve : they must be fitly framed , and wisely disposed , or they will be an heap , not an house . this then is not wanting . ye are built upon the foundation of the prophets , and the apostles , jesus christ himself being the chief corner stone , in whom the whole building fitly framed together , groweth into an holy temple in the lord : in whom also ye are builded together , for an habitation to god by the spirit , ephes. 2. 20 , 21 , 22. there is much spirituall and heavenly architecture in these 3. verses . i shall onely touch on some particulars . 1. the foundation of this house , this temple is laid , and that is jesus christ , other foundation can no man lay : he is here called , the chief corner stone : and , the foundation of the prophets and apostles , it is not which they were , but which they laid : it is genetivus efficiculis , not materiae : that expression holds out , the persons working , not the thing wrought . 2. the materials of this building , elect , believers : said in the former verse , to be fellow citizens with the saints , and of the houshold of god : they alone are built on christ , and thereby have union with him : not one dead rotten stone in all this building , as shall be declared . 3. the architects or builders are of two sorts : 1. principall , the spirit , we are framed to an habitation for god by the spirit : he is the principall workman in this fabrick : without him , is not one stone laid therein . 2. secundary and instrumentall , the prophets and apostles , and this they were two wayes : 1. personally , in their severall generations : this was their work , their labour , to lay the foundation , and carry on the building of this house . 2. doctrinally : so they labour in it to this very day : their doctrine in the scripture holds out the onely foundation , and the onely way of building thereon . 4. the manner of the building , it is fitly framed together , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : closely joynted and knit in together : sweetly closed together with christ ▪ the head , from which , all the body by joynts and hands having nourishment ministred , and knit together , increaseth with the increase of god . col 2. 19. 5. what kind a house it is : it receiveth here a twofold title , 1. an holy temple : 2. an habitation , or a tabernacle , because of it's allusion to both those holy places of the worship of god , fulfilling the types of them both . hence it is most evident that this church of christ is a house , and being appropriated unto god , god's house . to make this the more evident , i shall do these two things : 1. shew you what are the chief properties of this house . 2. declare what is the relation , wherein jesus christ stands to this house , having called it all along the church of christ . 1. for the properties or chief qualities of this house , they are three : 1. it is a living house : 2. it is strong : 3. it is glorious . 1 it is a living house : unto whom coming as unto a living stone , yee also as lively stones are built up a spirituall house , 1 pet : 2 : 4 : 5. christ the foundation is a living stone , and they that are built upon him , are living stones . hence they are said to grow together into an house : growth is a signe of life : growing from an inward principle : such as the growth of any thing is , such is its life : the groweth of this house is spirituall , so therefore also is its life : it lives with a spirituall life : a life whose fulnesse , is in its foundation , he hath life in himself : joh : 5. 26 ▪ and from him , in them : i am crucified with christ : neverthelesse i live , gal : 2 : 22 : yea it is himself in them ; yet not i , but christ liveth in me . it is true those stones are dead in the rock as well as others : by nature children of wrath as well as they , ephes. 2 : 3 : being dead in trespasses and sins : v : 1. he who hews them our , gives them life : he quickens them , when dead in trespasses and sin : there is not one rotten dead stone in all this building : however some such may , by the advantage of their outward appearance , croud in , yet they are not of the house it self . 2. it is a strong house : the gates of hell cannot prevail against it , mat. 1. 6 : 18. though the rain descend , and the floods come , and the winds blow , upon this house , yet it will not fall , because it is founded on a rock , matth. 7. 25. we were all once an house built upon adam : and when the winde came , and beat upon us , we fell , and the fall of that house was very great : he in his best estate was found to be but sand : now we are built upon a rock that will abid all trialls : the waves may make a noise and dash themselves against him , but it will be to their own ruine ▪ but you will say , may not weak and inconsistent materials be built upon a rock , which yet may have never the more strength for their firme foundation ? ans 1 : it is not so here , for the whole building is framed together in the foundation , ephes. 2. 22. not only on it , but also in it , and so not to be prevailed against , unlesse the rock it self be orethrown . 2. it is a living rock , that this house is built on : a rock continually communicating strength unto every stone in the building , that it may be inabled to abide in him : i should proceed too for , should i goe to declare the mighty defence and fortification of this house : what hath been spoken from the foundation , is enough to demonstrate it to be a strong house . 3. it is a glorious house , and that in a three-fold respect : 1. it is glorious in respect of inward glory brought unto it of god in the face of jesus christ : being beautifull , through the comlinesse that he puts upon it : hence christ speaking of it , says , how faire art thou o love for delights , canticles , 7 : 6. and thou art all fair my love , there is no spot in thee , chap. 4 7. and how i pray comes that about , why christ washeth it in his own blood , that it might be wholly a glorious church , ephes. 5. 26 27. and further he being the branch of the lord , and fruit of the earth is made beauty and glory , excellency and comlinesse thereunto . psal. 4. 2. it hath the beauty and glory of justification , which doth not only take away all filthy garments , causing iniquity to passe away , but also gives fair change of rayment , zech. 3. 4 , 5. even the garments of salvation , and the robe of righteousnesse , isa. 61. 10. and then it hath , the glory , and beauty of sanctification , whence the kings daughter is all glorious within , psal. 45. 13. the comlinesse and beauty that is in a sanctified soul , is above all the glory of the world . this house is all overlaid with gold within : christ is unto it a head of gold , cant. 5. 11. his house is not like nebucadnezers image , that the head should be of gold , and the members some of them of clay : they all partake of his nature , and are very glorious therein : 2. in respect of its outward structure ; which it eminently hath in all the peculiar assemblies thereof : o thou afflicted and tossed with tempest and not comforted , behold i will lay thy stones with faire colours , and thy foundations with saphires : i will make thy windowes of agats and carbuncles , and all thy borders of pleasant stones , isa. 54 , 11 , 12. so also where it is called the new hierusalem , ( a city from its laws and policie ) this city is said to be of pure gold , ( not drosse and mire ) the building of the wall of iasper , and the foundation of the wall garnished with all manner of precious stones , revel. 21. 18. 19. this is that which the psalmist calls the beauties of holinesse , psal. 110. 3. the glory of the ordinances of the gospell in their vigour and puritie : there is nothing so glorious as our king on his throne : christ in his court ; this house , raigning in the administration of his ordinances : then al his garments , smel of mirrh , aloes and cassia , out of the ivory pallaces whereby they have made him glad , kings daughters are among his honorable women , upon his right hand doth stand the queen in gold of ophir , psal. 45. 8 , 9. his goings are seene , the goings of our god and king in the sanctuary , psal. 68. 24 , 25. &c. the apostle exalteth the glory of gospel-administrations exceeding above the old tabernacle and temple worship , which yet was excreeding pompous and glorious . if ( saith he ) the ministration of death , written & engraven in stones was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the the ministration of the spirit be rather glorious : for if the ministration of condemnation be glory , much more doth the ministration of righteousnesse exceed in glory : for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth , for if that which is done away was glorious , much more that which remaineth is glorious , 2 cor. 3. 7 , 8 , 9 , 10 , 11. let men think as meanly as they please of the spirituall service of god amongst his people : all glory that ever yet appeared in the world , was but a buble to it : all that god ever instituted before , came exceeding short of it : he delights in it , who beholds the proud afar off . 3 it is glorious in respect of the exaltation it hath above , and triumph over all its opposers : to see a house , a pallace hanged round about with ensignes , spoyles , and banners taken from the enemy that have come against it , is a glorious thing : thus is this house of god decked : kings of armyes did flee apace , and shee that caried at home , devided the spoyle , psal : 68. 12. she that ta●ies at home , the mother of the family , the church of god , shee hath all the spoyles . the lord hath affirmed , that not onely every one that opposeth , but all that do not serve this house , shall be utterly destroyed , isa. 60 : 12. there you have the spoyle of pharaoh , and all his host , gathered on the shore of the red sea , and dedicated in this house , exod : 15. there you have the robes of nebuehadnezzar here referred when himself was turned into a beast , dan 34. there you have the imperiall ornaments of dioclesiar , and his companion casting aside their dominion for very madnes that they could not prevail against this house : there is the blood of julian kept for a monument of vengeance against apostates : there you have the rochets of the prelates of this land , hung up of late with other garments of their adherents rolled in blood : there is a place reserved for the remaining spoyls of the great whore , when shee shall be burned and made naked , and desolate revel. 11. never any rose , or shall arise against this house , and go forth unto finall prosperity : let the men of the world take heed how they burthen themselves with the foundation stone of this house , it will assuredly break them all in pieces . thus have i given you a glimpse of this house , with the chief properties of it , which as god assumes as his owne , so also peculiarly it belongs unto the lord christ ; yea what relation it stands in unto him , or rather he unto it , is the maine thing i intend . jesus christ stands in a two fold relation unto this house , 1 in respect of its fabrick and building . 2 in respect of its state and condition . in the first regard christ relates to this house in afour fold respect . as 1 its foundation . 2 its arke . 3 its altar . 4 its candlestick . in respect of state and condition , christ relates unto this house of god in a five-fold regard . as 1 the owner 2 the builder 3 the inhabiter 4 the watchman or keeper 5 the avenger thereof : i shall passe through these ( god assisting ) in order : & begin with what was first laid down , his relation to this house in respect of its fabrick and building ; as 1 the foundation of it : this was in part declared befor : he is the stone which the builders rejected , but made of the lord the head of the corner , psal. 118. 22. he is the lowest in the bottom to beare up the weight of the building , and the highest in the corner to couple the whole together : other foundation can no man lay but that which is laid , which is jesus christ , 1 cor. 3. 10. he is the rock , on which he builds his church , mat. 16. 18. now there be 3. things , required to a foundation , all which are eminently seen in the lord christ , in reference to this house . 1. that it be first laid in the building : it were a course exceeding preposterous , first to build a house , and then to lay the foundation . jesus christ is the first that is laid in this holy fabrick : and that in a fourfold respect . 1. he is the first , in respect of god's eternall purpose : the lord purposed that he should have the preheminence in this as well as in all other things , col. 1. 15. he is in that respect the first born among many brethren rom. 8. 29. the residue of this house , being predestinated to be made conformable unto him : he is before all things , by him all things , ( that is all spirituall things , all the things of this house ) consist , he is the head of the body the church : this i mean , god purposed that christ should be the bottom and foundation of this whole building , that it should be all laid on him : i do not mean , that god first intended christ for a foundation , and then his elect for a building . the order of intention and execution is as to first , and last , inverted by all agents : but this i say , god purposing to build his elect into an holy temple , purposed that jesus christ should be the foundation . 2. in respect of outward manifestation : god first manifests and declares him , before he layd one stone in this building , gen. 3. 15. the seed ( saith he ) of the woman shall break the serpents head : in that was laid the first stone of this building : then was the lamb slain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , revel. 13. 8. ( presently ) after the foundation of the world : and thence , is grace in him said to he given to the elect , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , titus 1. 2. many ages ago . 3. because in order of nature , christ must be first laid in the heart of every individuall stone , before they are laid up in this building . if christ be not in men , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , 2. cor. 15. 1. altogether uselesse for this building ; try them never so often , they must at last be rejected , and laid aside . 4. in respect of every particular assembly , and little sanctuary of mount sion : if he be not first laid in the midst of such assemblies , they will prove to be pi●acles of babel , not towres of sion : this therefore was the way of the saints of old , first to give up themselves to the lord christ , and then to one another , by the will of god , 2. cor. 8. 5. in these respects christ the foundation , is first laid in this spirituall building : which is the first property of a foundation . 2. a foundation must be hidden , and out of sight unto all those that outwardly look upon the house : they cannot perceive it , though every part of the house doth rest upon it : and this hath occasioned many mistakes in the world . an unwise man coming to a great house , seeing the anticks and pictures stand crouching under the windows and sides of the house , may happily think , that they bear up the weight of the house , when indeed they are for the most part pargetted posts ; they bear not the house , the house bears them . by their bowing and outward appearance , the man thinks the burden is on them , and supposes , that it would be an easie thing , at any time , by taking them away , to demolish the house it self ; but , when hee sets himself to work , hee findes these things of no value , there is a foundation in the bottome , which bears up the whole , that he thought not of : against that , hee may waste himself , untill hee be broken in pieces . men looking upon the church , do finde that it is a fair fabrick indeed , but cannot imagine how it should stand . a few supporters it seemeth to have in the world , like crouching anticks under the windowes , that make some shew of under-propping it : here you have a magistrate , there an army , or so : think the men of the world , can we but remove these props , the whole would quickly topple to the ground : yea , so foolish have i been my self ; and so void of understanding before the lord , as to take a view of some goodly appearing props of this building , and to think , how shall the house be preserved if these should be removed : they looked unto me , like the mariners in pauls ship without whose abode therein , they could not be saved : when lo , suddainly some have been manifested to be pargetted posts , and the very best , to be held up by the house , and not to hold it up . on this account , the men of the world , think it no great matter to demolish the spirituall church of christ to the ground : they encourage one another to the work , never thinking of the foundation that lyes hidden , against which they dash themselves all to pieces . i say then , christ as the foundation of this house , is hidden to the men of the world , they see it not , they believe it not : there is nothing more remote from their apprehension , then that christ should be at the bottom of them and their ways , whom they so much despise . 3. the foundation is that which beares up the whole weight of the building . what part of the house soever , is not directly poysed upon it , hath no strength at all : take a goodly stone , hew it , square it , make it every way fit for your fabrick , so that it may seem to be the best of all your materials ; yet if you do not lay it upon the foundation , answerable to that , which may give it a solid basis , and bear up the weight and poyse thereof , it will be uselesse , combersome , and quickly fall to the ground . let a man be hewed and squared by the word and ordinances into outward conformity , never so exactly , that he seems one of the most beautifull saints in the world , yet if he be not laid rightly by faith upon the foundation , to derive from thence , strength , supportment , and vigour , he will quickly fall to the ground : what then will become of their building , who heap up all sorts of rubbish to make an house for the lord . 2. christ is the ark of this house : the ark in the tabernacle , and afterwards in the temple , was the most holy thing , in the most holy place . there was nothing in it but the two tables of stone written with the finger of god : before it was aarons rod that budded , with a pot full of manna : over it was the propitiatory or mercy seat , being a plate of gold , as long and asbroad as the ark , covering it , being shadowed with the cherubims of glory . now all this glorious fabrick , did signifie , that unlesse the law with its condemning power were hid in the ark , and covered with the mercy seat , no person could stand before the lord : besides , the law was the old covenant of works , and being renewed unto them chiefly to be subservient to the gospel , and partly with its appurtenances and carnall administration , to be the tenour of the israelites holding the land of canaan , and this being in the ark , it was said to contain the covenant , and is frequently called the ark of the covenant . jesus christ is the ark of this spirituall house . when the temple was opened in heaven , there was seen in the temple the ark of gods testament , revel. 11. 10. jesus christ made conspicuous to all , who lay much hid under the old testament , rom. 3. 25. god is said to set forth christ to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a propitiation , or mercy seat , for by that very term is the mercy seat expressed , heb. 9. 5. he is then the ark , and the mercy seat covering it . he then doth those two things : 1. in behalf of this house and every stone thereof , he hides the law with its condemning power , that nothing from thence shal be laid to their charge . if a man have a suit to be tryed in any court , and a powerful friend engage himself , that the only evidence which is against him , shall not be produced , will it not give him encouragement to proceed ? in that great and tremendous tryal , which is to be above , there is but one principal evidence against us , which gives li●e to all others , which if it be removed , all the rest must fail . this is the law : christ as the ark and mercy seat hides this law : it shall not ( i speak in respect to this house ) be produced at the day of tryall : will it not be a great encouragement to them to appear at the throne of god ? christ hides the law as being the end of it , rom. 10. 4. that the righteousnesse thereof might be fulfilled in us , rom 8. 4. he hath so far answered all that the law required , that none from thence can lay any thing to the charge of gods elect , rom. 8. 33 , 34. let not poor sinners fear ; it will not be with them as with uzzah : he touched the ark , and died : touch this ark , and live for ever . and 2ly , he is the ark of this house , as containing in himself the new covenant ; it is made with him , originally : established in him , irreversibly ; made out through him in all the grace of it , faithfully . 3. he is the al●ar of this house : there were two altars in the old tabernacle , and temple : an altar for sacrifice , and an altar for incense , exod. chap. 29. and 30. the first was the great brazen altar , that stood without the holy place , whereon the burnt offerings , and all sacrifices of blood , for remission , were offered . the other lesse made of shittim wood , all overlaid with pure gold , and a crown of beaten gold upon it , on which they were to burn pure incense unto the lord alwayes : and they were both most holy , sanctifying the gifts with legall sanctification , that were offered on them , math. 23. 19. now both these doth our saviour supply in this house : 1. he is the g●eat great altar of sacrifice , the altar of offerings for expiation and attonement : we have an altar whereof they have no right to eat , who serve at the tabernacle , heb. 13 10. . that seven he who sanctified the people with his own blood , and suffered without the gate , v. 11. the good will and soul of christ offering up himself , through the eternall spirit , a pure oblation and sacrifice , by one offering to perfect for ever them that are sanctified , is all our altar : 2. he is the golden altar of incense . incense is prayer , psal. 141. 2. let my prayer come before thee as incense . jesus christ is the golden altar , whereon that incense is offered , revel. 8 3 , 4. even that altar which is always before god , rev. 9. 13. as by being the former , he makes our persons accepted ; so by the latter he makes our duties accepted : and all the living stones of this house , are priests to offer sacrifice on these altars : by him as priests , they have approximation to the holy place : there they have a share and participation in all the sacrifices that are offered upon , or by him . 4. he is the candlestick of this house . the making , fashioning , and use of the candlestick , in the holy place of the tabernacle , you have exod. 25 31. &c. it was one of the most glorious utensils of that frame : made of pure and beaten gold , with much variety of works , knops , flowres and lamps . the use of it was to bear out light , for all the worship of god in that most holy place . the tabernacle was made close , without any window : it was not to receive light from without : it had all its own light from within . it is true , this candlestick with its 7. lamps , did secundarily represent the churches of christ , which hold out his light among themselves , and unto others , revel. 1. last : the seven candlesticks thou sawest are the seven churches : therefore solomon made ten candlesticks of pure gold , 1. kings 7. 49. to set out yet further the increase & multiplying of the churches of god . upon this account also , the two witnesses are said to be two candlesticks , rev. 11. 4. and , the two anointed ones that stand before the god of the whole earth , zech. 4. 3. whence that in the revelation is taken , there is mention indeed of two anointed ones , but of one candlestick : the holy ghost plainly intimating , that though the churches and witnesses of christ are also candlesticks in a second sense , yet there is one eminent candlestick which hath light originally in it self , which also it communicates unto all others . and this is that which is mentioned in zech. 4. which hath the two olive trees , or the two anointed churches of jews and gentiles , standing by it , receiving light from it , to communicate to others : they empty the golden oyle out of themselves , which they receive from the candlestick . for this candlestick hath seven lamps , v. 2. which lamps that burn before the throne , are the seven spirits of god , rev. 4. 5. seven spirits that is , the perfection and compleatnesse of the spirit of god , in all his graces and operations . now who hath these seven spirits ? even he who received not the spirit by measure , joh. 3. 34. being the stone upon which are the seven eyes , zech. 3. 9. he alone then is this candlestick , and all the light which this house hath , it is from him . there are two wayes whereby jesus christ makes out light to this house . 1. by way of doctrinall revelation : 2. of reall communication . 1. he alone discovers light to all the stones of this building . no man hath seen god at any time : the onely begotten son which is in the bosome of the father , he hath declared him joh 1. 10. no saving discovery of god , of his nature , his will , his love , but what is by christ . the moon and starres give light , but it is only what they receive from the sun . the prophets and apostles , held out light , but it was all received from him . they spake by the spirit of christ that was in them i have received of the lord that which i have delivered unto you , 1 cor. 11. 23. the same apostle curses every one that shall bring in any other light into this house , be they angels or men , gal. 1. 8. 9 ▪ christ alone fully knowes the minde of god , as being alwayes in the bosome of his father , joh : 1. 18. yea he knowes it to the uttermost , being one with his father , joh. 10 : 30. and he is willing to reveal it , for even for this end came he into the world , that he might bear witnesse to the truth . and he had ability enough to do it , for in him were hid all treasure of wisdome and knowledge , col. 2. 3. he alone is the author of all light to this his holy habitation . many attempts have been to set up light in this house , and not from christ . some would kindle their traditions or the doctrine of this house : some their prudentials for the government of it : some their ceremonials for the worship of it : all candles in the sun . shall men think to compasle themselves with sparks , and walk in the light of the fire which themselves have kindled , in the face of the sun of righteousnes ? shall not such men ly down in sorrow ? beloved , take heed of such ignes fatui , foolish misguiding fires . 2. by way of reall communication , he is the true light which lightneth everyman , joh. 1. 9. every one that hath any spirituall light really communicated to him , hath it from christ . it is part of his work to recover sight to the blind , luke 4. 18. and therfore he adviseth the church of laodicea to come to him for eye salve , that she might see , revel. 3. 18. at his coming , sion shines forth , isa 60. 1. because his light ariseth upon her , v. 2. the former doctrinall teaching of it self w●ll not suffice . that light may shine in darknes , and the darknes not comprehend it , joh. 1. 5. all the light : the sun can give , will not make a blind man see . there must be a visive faculty within , as well as light without : the stones of this building are by nature all blind ▪ yea darkned , yea darknesse it self . if the lord christ do not by the mighty efficacy of his spirit create a visive power within them , as well as reveal the will of his father to them , they will never spiritually discern the things of god . the naturall man discerneth not the things of god , nor indeed can do , 1. cor. 2 14. it is true , men by the help of common gifts , with the use of the former doctrinall revelation , may attain to such a knowledge of the mind of god , as may in a sense be called illumination , heb. 6. 4. far may they go much may they do , by this light . they may teach others , and be cast away themselves : they may dispute for truth , yea dye for truth , and all this while have but the first common anointing , see nothing clearly , but , menwalking like trees . a spiritual insight into the mind of god , is not to be obtained , without an almighty act of the spirit of christ , creating a new power of life , and light upon the soul . some indeed think that they have this seeing power in themselves . do but shew them outwaraly what is to be seen , and let them alone for the discerning of it . well then , let them alone , if ever they are stones of this living house , i am deceived . thou that art so , know whence is all thy light : and if thou art any thing in the dark , draw nigh to the candlestick , from whence all light is : thence must thy light come , yea and thence it shall come : the secrets of the lord shall make their abode with thee . and this is the fourfold relation wherein the lord christ stands unto this house , as it is a spirituall building . in respect of state and condition , jesus christ stands in a fivefold relation to this house : which i shall unfold in order . 1. he is the owner of it . he cals it his . upon this rock will i build my church , math. 16 18 moses was faithfull in all &c. but christ as a son over his own house , whose house are we , heb. 3. 4 , 5. and that you may see that he doth not owne it as his , without good right and title , know that in the great oeconomie of grace , jesus christ hath a threefold right and title to this house . 1. of inheritance , he is by his father appointed heir of all things , heb. 1. 3. by inheritance he obtains this excellent name , to be lord of this house . god sends him to the vineyard as the heir , after his servants were refused : and he hath an engagement from his father , that he shal injoy his whole inheritance upon demand , psal. 2. 8. for the father appointed , in the fulnesse of time , to gather together all these things in christ , both which are in heaven , and which are in earth in him , eph. 1. 10. so that as christ is the first begotten of the father , heb. 1. 6. and the first born of every creature , col. 1. 15. the right of heirship is his . but this will not do : for 2. when he should come to take possession of this house , he findes that it is morgaged , and that a great debt lyes upon it , which he must pay to the uttermost farthing , if ever he intend to have it . to the former title , there must also be added a right of furchase . he must purchase this house , and pay a great price for it . and what is this price ? what is required of him ? no lesse then his dearest blood , acts 20. 28. yea he must make his soul an offering for sin ; and charge himself with the whole debt , all the curse and punishment , which this house had in part actually contracted upon it self , and wholly deserved . he must put his shoulders under the burden due to it , and his back to the stripes prepared for it . a hard task . but jesus christ being the heir , the right of redemption belonged unto him . it was not for his honour that it should lye unredeemed . full well he knew that if he did it not , the whole creation was too beggarly to make this purchase . 't is true , that nature of ours , which he assumed to pay that by , which he never took , was startled for a while , and would have deprecated this grievous price , crying out , if it be possible let this cup passe from me : but he recollects himself and sayes , i am content to do thy will o god : and so , through the eternall spirit offered himself up into god for a ransome . he likes the house , and will have it to dwel in what ever it cost him . here ( saith he ) shall be my habitation and my dwelling for ever , psal. 133. know you not ( saith the apostle ) that you are the temple of the spirit of christ ? well , and how come we so to be ? you are bought with a price , 2. cor 6. 19. they who affirm that he also thus purchased the unclean styes of the divel , wot not what they say . 3. unto purchase , he must also adde conquest . an unjust usurper had taken possession of this house , and kept it in bondage : sathan had seized on it , and brought it , through the wrath of god , under his power . he then must be conquered , that the lord christ may have compleat possession of his own house . for this purpose ( then ) was the son of god made manifest , that he might destr●y the works of the devil , 1. joh. 38. and how doth he do it ? 1. he overpowers him , and destroves him , in that , through death he destroyed him that had the power of death , that is , the divel , heb. 2. 14. 2. he spoyled him having overcome him , he bund the strong man , and then spoyled his goods , math 12. 27. all that darknesse , unbelief , sin , and hardnesse , that he had stuffed this house withall , christ spoyles them , and scatters them all away . 3. to make his conquest compleat , he triumphs over his enemy , and like a mighty conquerour makes an open shew of him to his everlasting shame , col. 2. 15. having spoyled principalities and powers , he made a shew of them openly , triumphing over them in his crosse : and by this means strengthens his title to his inheritance . i m●ght also farther insist on the donation of his father , and the actual possession he takes of it by his spirit , but these are sufficient , to prove this house to be christs . i shall take some observations hence . 1. is this the house of christ ? is he the owner of it ? let men take heed how they spoyl it for themselves . the psalmist makes this a great argument in his pleading against opposers , that they came into the lords inheritance , psal. 79. 1. the title of christs purchase was not then so clearely known , as that of his inheritance , and therefore they of old pleaded chiefly by that title . now he hath proclaimed to all , his other titles also : the whole right he has to this house , to his saints . who then shall meddle with it and go free ? amongst men , every one with all his might will defend his own possession . and shall we think that the lord christ will suffer his to be spoiled at an easie rate ? shall not men pay dear for their encroachment ? how hath he in our dayes frustrated all attempts for the persecution of his ? touch not ( saith he ) mine anointed . men may upon various pretences claim this priviledge , to such a land , nation , or faction ; it will in the end appeare to be theirs and only theirs , who are living stones of this house : doggs may scramble for their bread , but shall not injoy it : it is christ in this house that will make every stone of it a burdensome stone : he hath done it , that men may learn {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . do not think it will excuse thee to say , thou wast mistaken . 2. is christ the owner of this house , let the order and disposall of it , be left to himself . men are apt to be tampering with his house and houshold . they will be so kind and carefull , as to say out their wisedome and prudence about it : thus and thus shall it be , these are parts and members of it . christ is exceeding jealous of his honour in this particular : he cannot bear it , that men pretending to his glory , should think him so wanting in love , or wisedome , towards his own , as not exactly to dispose of all things that concern the reiglement thereof . men would not be so dealt withall in their own houses , as they deal with christ in his . we have all wisedome enough ( as we suppose ) to order our own houses : only , the wisedome and love of the father , leaves his to the discretion of others : these thoughts are not from above . 3. hath christ taken his own house to himself upon so many titles , let not men put those buildings on him for his , which are not so , which he holds not by these titles . go to a man that dwells in a stately palace of his own , show him a hog sty , tell him , this is your house , here you dwell , this is yours ; can you put a greate indignity on him ? no , sayes the man , that is not mine , i dwell in yonder sumptuous palace . and shal we deal thus with the lord jesus ? he hathbought & adorned his own house : a glorious house it is i ●now men shall hold out to him , a sty of swine , a den of unclean beasts , a ruinous heap , whereof the far greatest part are dead stones , and tell him , this is his church , his house , will it notexceedingly provoke him ? will he bear such a reproach ? nay , he will reject such tenders , to their ruine . 2. jesus christ is the builder of this house . this man is counted worthy of more honour then moses , inasmuch as he that buildeth the house , hath more honour then the house ▪ heb. 3. 3. i ( saith he ) will build my church , math. 16. 18. this is not a fabrick for any workman but christ . it is true , there are others imployed under him : and some so excellent , that they may be said to be w●se master-builders , 2. cor. 3. 10. but yet all the efficacy of their labour in this building is not from themselves , but meerly from him , by whom they are imployed . except the lord build this house , they labour in vain that go about to build it . now this house receives a two fold building . 1. spirituall , of all the stones thereof into one mysticall house : of this i chiefly treat . 2. ecclesiasticall , of some particular stones into severall tabernacles , which are usefull partitions in the great mysticall house , called assemblyes , and dwelling places of mount sion : both these it hath from christ alone . 1. for the first . if all the most skilfull workmen in the world should go to the pit of nature , by their own strength to hew out stones for this building , they will never with all their skill and diligence , lay one stone upon it . there is life required to those stones , which none can give but christ ▪ the father hath given into his hand alone , to give life eternall to whom he will , joh. 17. 2. he alone can turn stones into children of abraham . to him is committed all dispensation of quickning power . he brings us from the dust of death , and no man hath quickned his own soul . with spiritual power , all spirituall life is vested in christ . if dead stones live , it must be , by hearing the voyce of the son of god . christ's building of his mysticall house , is his giving life unto dead stones , or rather , being life unto them . of those who will attempt to build themselves , and draw a principle of spirituall life , from the broken cisterns of nature , i shall speak afterwards . for the second , or the communion of living stones one with another , and all with christ , in the order and worship appointed by the gospel , so becoming assemblies , and dwelling places of mount sion , this also is of him . this is for his outward solemn worship : and he would never allow , that the will of any creature , should be the measure of his honour . he sets up the candlesticks , and holds the starres in his hand . look to the institution of this building , it is from christ : look for directions about this building , it is wholly from him . from him , his word , his spirit , is the institution , direction , and perfection of it : from hence now take some observations . 1. is christ the builder of this house ? can hee alone ●it us for this building ? can he alone , and that by his almighty power put li●e into dead stones , that they may grow up to bee a holy and living habitation unto him ? what then becomes of that famous workman freewill , and a power of believing in our selves , do not they work effectually in this temple ? as it was in salomons temple , there was neither axe , nor hammer , nor any tool of iron heard în it , all the while it was in building . 1. kings 6. 7. so in this spi●●●ual house , that iron tool of freewill , is not once heard : it comes not nigh the work , christ doth all alone . he gives life to whom he pleases . shall a dead wil● be thought to have a quickning , life-giving power in it ? shall a spirit of life be spun out of the bowels of nature ? is it the will of man , or the will of god that drawes men unto christ ? and is it spirit or flesh that unites us to him ? where then is this workman employed that makes all this noyse in the world ? even there where men cry , go to , let us build a city and a tower whose top may reach to heaven ? gen 11 4 amongst those who would build a babel , a tower of their own to get to heaven by . the lord comes down and scatters all their under-takings . this workman never placed stone in the house of christ . nay , it is like the foolish woman , that pu●s down her house with both her hands . what free grace sets up , that freewill strives to demolish . 3. see hence a great mistake of many poor creatures , who would fain be stones in this house : what course take they ? they hew and square themselves , strive to cut off this and that rubbish , which ( as they suppose ) alone hinders them from being fitted to this building . they pare themselves with vows , promises , resolutions and engagements , beautifie themselves with duties and services : and then with many perplexing feares present themselves to the building : never knowing whether they are admitted or no . all this while , the great master builder stands by , scarsely dealt withal . what now is the issue of such attempts ? what they build one day , fals down in another . when they have oftentimes in their own thoughts , brought the building to such a passe , as that they are ready to think , it will be well with them , now surely they shal have a share & interest in this living & glorious house , when all on the suddain they fal again to the ground : their hopes wither , and they suppose themselves in the worlds rubbish again . there is no end of this alternation . would now this poor soul see where its great defect lyes ? it hath not applyed it self aright to the only builder . wouldest thou be a stone in this fabrick , lay thy self before the lord jesus : say to him , that thou art in thy self altogether unfit for the great building he hath in hand , tha thou hast often attempted to put thy self upon it , but all in vain : now lord jesus , do thou take me into thine own hand : if thou castest me away , i cannot complain : i must justifie thee in all thy ways : but thou callest things that are not , as though they were . thou turnest dead stones into children of abraham : oh turn my dead , into a living stone . fear not , he will in no wise cast thee out . the vanity of men attempting to mixe their power and wisedome in the heaping up tabernacles for christ , might be hence discovered , but i forbear . 3. jesus christ is the great watchman or keeper of this house . there are indeed other watchmen , and that of god's own appointment for the use of this house . son of man , i have set thee a watchman , ezek. 2. 11. i have set watchmen upon thy walls , isa 61. 6 , 7. which in a speciall manner are the pastors of the churches , they watch , heb. 13. 17. as the priests and levits heretofore kept the watch of the lord : it cannot be denyed , but that many who have taken upon them to be these watchmen , have watched onely for their own advantage , have been very dogs , yea dumb dogs , the very worst of dogs , isa. 66. 10. yea they have been , and oftentimes are under various pretences , great smiters and wounders of the spouse of christ , cant 5. but yet were they never so good and true to their trusts , they were never able all to watch and keep this house , had it not another watchman . except the lord keep the city , these watchmen watch in vain , psal. 127. 1. he that keepeth israel , who doth neither slumber nor sleep , must keep this house , or it will be destroyed . christ then is that holy one , and that watcher that came down from heaven , and commanded to cut down the tree and the branches , dan. 4. 13 , 14. nebuchadnezzar and his great power , for medling with this house . now christ watcheth this house for two ends . 1. to see what it wants , 2. cor. 16. 9. the eyes of the lord run to and fro , throughout the whole earth , to shew himself strong in its behalf . he looks down from heaven to behold them that fear him , psal. 14. he is that stone upon which are seven eyes zech. 3. 9. a sufficiency , in perfection of wisedome , inspection , and government for the good of his house . and those seven eyes of his run to and fro through the whole earth , for this very purpose , zech. 4. 10. he takes notice of the state and condition of his people , to eye them in all their distresses , and to give them timely and suitable deliverance . they may call every spring of their refreshment , beer la●ai-roi . 2. to see that the son of violence draw not nigh unto it , and if he do , to require it at his hands , to make him eat his own flesh , and drink his own blood , that he may learn to devour no more . observe then , 1. whence it is that this house which seems so often to be nigh to destruction , is yet preserved from ruine . ofttimes it is brought into a condition , that all that look on say , now it is gone for ever : but still it recovers and gets up again . the lord christ he looks on all the while : he knowes how far things may proceed for tryall . when it comes to that passe , that if pressures and troubles should continue , the house would be over born indeed , then he puts in , rebukes the windes and waves , and makes all things still again . like a father who looks upon his childe in a difficult and dangerous businesse , knowes that he can relieve him when he pleases , but would willingly see him try his strength and cunning , lets him alone , untill perhaps the childe thinks himself quite lost , and wonders his father doth not help him : but when the condition comes to be such , that without help he will be lost indeed , instantly the father puts in his hand and saves him . so deales the lord iesus with his house , lets it oftentimes strive and wrestle with great oppositions , to draw out and exercise all the graces thereof : but yet all this while he looketh on , and when danger is nigh indeed , he is not far off . 2. let all the enemies of the church know , that there is one , who hath an eye overthem in all their counsels and under-takings . whilst they are digging deep , he looks on , and laughs them to scorn . how perplexed was the king of syria , when he found that the prophet was acquainted with all his designes , and made them known to the king of israel . it cannot but be a matter of perplexity to the enemies of this house , when they shall finde that the great friend and protector thereof , is continually present in all their advisoes . let them not wonder at their birthlesse under-takings , the eye of christ is still uupon them . 3. let the saints see their priviledge , who ever they are , in what condition soever , the eye of christ is upon them . he watches over them for good , and knowes their soules in adversity . when no eye sees them , he looks on them , they cannot be cast out of his care , nor hid from his sight . there are many poor souls , who goe heavily all the day long ; that mourn in their spirits unknown , unregarded , unpitted : the eye of christ is on them for good continually : they cannot be thrown out of his watchfull care . 4. christ is the in dweller of this house , he hath not built it , and framed it , for no use . it is for an habitation for himself . he hath chosen zion , he hath desired it for ●●s habitation this is my rest ( saith he ) here will i dwell , psal. 132. 13 , 14. this house i●built up , to be an habitation unto him , ephes. 2. 22. he is the king of saints , and this house is his court . it is true for his human nature , the hevens must receive him untill the time of the restitution of all things , acts. 4. 27. but yet , he dwelleth in this house three ways . 1. by his spirit , christ dwels in this house , and every stone of it , by his spirit know you not that christ is in you except you be reprobates . 2 cor 13. 5 christ in you that is , the spirit of christ ; christ by his spirit . so the holy ghost expounds it , rom. 8. 9. if the spirit of god dwell in you , which : v 10. is if christ be in you : christ and his spirit , as to indwelling are all one : for he dwels in us by his spirit . the love of god is shed in abroad in our hearts by the holy ghost that is given unto us , rom. 5. 5. there is not only the love of god , a grace of the spirit shed abroad in us , but there is also the holy spirit giuen unto us . this is fully asserted , rom. 8. 11. the spirit of him that raysed up jesus , dwels in you : as also , 2 tim. 1. 14. keep the good thing committed to thee , by the holy ghost that dwelleth in us , hence the saints are said to be temples of the holy ghost . jesus christ doth not build temples , merely for graces , created graces , he dwels in them himself , he dwels in them by his spirit . and this is a glorious priviledge of this house , that jesus christ in a misticall and wounderfull manner should dwell in it , and every stone of it . hereby all beleivers become to be not one personall but ) one misticall christ . 1 c●r . 12. 6. however we are distanced , in respect of his human nature , yet mistically we are one , one body , one mistical christ , because we have one spirit , dweling in us and him . if a man were never so tall , so that his head should reach the sterres , and his freet stand upon the ground , yet having but one soul , he is but one man still . though christ in his human nature be exceedingly distanced from us , yet there being one and the same spirit in him and us , wee are one mysticall christ . yet abserve , 1. though christ be united unto the persons of the saints , by the indwelling of the spirit , yet the saints have not that which is called personal vnion , with him nor with the spirit personal vnion is , by a person of the deity , assuming the nature of man , into one personallty with it self , that having of it sown no personall subsistance . things are here clean otherwise : christ doth not assume the saints into a personall subsistance with himself , but dwels in their persons by his spirit . 2. that the operations of the indwelling spirit of christ , and all his manifestations are voluntary . he worketh as he will , & revealeth what he wil : 〈◊〉 where he dwells . he doth not work in us naturally but voluntarily , unto what proportion he pleaseth : therefore though he dwel equally in all saints , in respect of truth and reality , yet he doth not in respect of working and eficacy . 2. by his graces . christ dwelleth in this house and in all the stones thereof by his graces . he dwells in our hearts by faith , ephes. 3. 17. he dwells in us by his word in all wisdome , col. 3. 16. all the graces we are made partakers of , we receive from his fulnesse , and by them , he inhabits , in us . they are indeed the ornaments of the living stones of this house , to make them meet and fit for such an indweller as the lord christ . christ will not dwell in a soule , whose mind is darknesse , his will stubbornesse , and his affections carnall and sensuall . he puts light , and life , and love , upon the soule , that it may be meet for him to dwell in : christ dwels in all the world by his power , and presence , but he dwels only in his saints , by his spirit , and grace . 3. by his ordinances . where two or three of his are assembled together , there is he in the middest of them . the ordinances of christ , are the great ornaments of his kingly court : by them he is glorious in all the assemblies of mount sion . some would faine cast out this indwelling of christ from among his saints : in due time he will throughly rebuke them : some againe would thrust him out into the world : but he will make men know , that his ordinances are given unto his : it is true the benefit of some of them , extends to the world , but the right and enjoyment of them , that , is the priviledge of his saints : thus christ dwels in his house : hence observe , 1. the intimacy of the lord jesus with his saint , and the delight he takes in them : hedwelleth with them , he dwelleth in them . he takes them to the nearest vnion with himself possible . he in them , they in him , that they may be one . he hath made many an admirable change with us . he took our sin , and gives us his righteousnesse ; he took our nature , and gives us his spirit . neither is it a bare indwelling , neither : he thereby holds with us all acts of the cho●sest communion . if ( saith he ) any man haere my voice , and open to me , i will come to him : and what then ? i will sup with him , and he shall sup with me , revel. 3. 20. 1 , i will sup with him . i will delight and satisfie my self with him . jesus christ takes abundance of delight and contentment in the hearts of his saints . when they are faithfull , when they are fruitfull , he is marvellously refreshed with it . hence is that prayer of the spouse , awake o north winde and come thou south , blow upon my garden , that the savour of my spices may flow out , let my boloved come and eat of his spices , can. 4. 16. she would have the spices , the graces she hath received , breathed on by a fresh gale of the spirit , that they might yeeld a sweet savour . and why so ? that her beloved may have something for his entertainment , that hee may come and sup , and eat of his pleasant fruits . a poor soul , that hath received christ , hath not any desire so fervent , as that it may have something for the entertainment of him : that he who filled it when it was hungry , may not ( as it were ) be sent away empty . and the lord jesus is exceedingly taken with those refreshments . the king is held in his galleries , cant. 4. 5. hee is detained , yea bound with delight , he knowes not how to passe away . therefore he rests in his love , zeph. 3. 17. hee is exceedingly satiated in the delight he takes in his saints : neither is this all , that when christ comes he will sup with us ( though this we a great deal , o what are we that we should entertain our lord ▪ but also , 2 the saints sup with him . he provides choyce refreshments for them also . when christ comes in unto us , he will entertaine a soul bounteously . he provides love for us . when the spirit of christ , is bestowed on us , he sheads abroad the love of god in our hearts , rom. 5. 5. he sheeds it abroad , powers it out abundantly . friends , love is a choyce danty . he that knows it not is a stranger to all spirituall banquets : it is a choyce dish in the feast of fatt things , that christ prepareth : he povides righteousnesse and peace and joy in the holy ghost for us . that his kingdome , rom. 14. 17 and , this kingdome of his , is within us . of such precious things as these doth christ provide a supper for them , with whomhe dwells . it christ be in you , more or lesse , you shall not want this entertainment . we are indeed sometimes like made guests , that when meat is set one the table , cast it all downe , without tasting a morsell . when christ hath prepared sweet and precious dantyes for us , we cast them on the ground . we throw away our peace , our joy , by folly and unbeli●fe ; but this makes not the truth of god of none effect . 2 doth christ dwell in us by his spirit , should we not be carefull , least we grieve that spirit of his ? the spirit of christ is very tender . did the saints continually consider this , that christ dwells in them , that he is grieved , and troubled , at all their unbeliefe , unruly passions , worldy desires , foolish imaginations , surely they could not but be much more watchfulover themselves , then generally they are . he is refreshed when we walk with him , and hold fellowship with him to turn aside from him , to hold fellowship with world or flesh , this grives him , and burdens him . oh grive not the spirit of god whereby you are sealed to the day of redemption . and let me tell you , if you doe , though he will not utterly depart from you , nor take his kindnes away for ever more ▪ yet he will do that that shall make your heartake , your joynts tremble , and break all your bones in peices : for , 1 he will depart from you , as to all sense of his presence : that you shal have neither joy , nor comfort , nor peace . he will hide his face , and make you believe ( as we say ) that he is gone utterly from you . and this he will doe , not for a day or a night or so , but for a great while together . you shall goe to seeke him , and you shall not find him . yea beg , and cry , and have no answer : now all the world for one smile from christ , for one impression of his presence upon my heart , and all in vain . when the spirit of christ was thus departed from david upon his miscarriage , as to the sense and joy of it : how doth he cry out , make me to hear the voyce of joy and gladnesse , that the bones which thou hast broken may rejoyce , psal. 51. 8. if thou valuest the presence of christ at no greater rate , but to jeopard it upon every occasion ▪ thou mayst haply go without the comfort of it all thy dayes . examine your selves , is it not so with some of you ? have you not lost the sense of the presence of christ by your folly and uneven walking ? perhaps you value it not much , but go on as sampson with his hair cut , and think to do as at other times : but if the philistines set upon thee , it will be sorrow and trouble . in every assault thou wilt finde thy self a lost man . sooner or later it will bee bitternesse to thee . 2. he will depart , as to the efficacie of his working in thee , and leave thee so weak , that thou shalt not be able to walk with god . his spirit is a spirit of grace and supplications . he will so with-draw it , that thou shalt find thy heart in a poor condition , as to those things . to be cold in prayer , dead in hearing , enstranged from meditation , sleight in all dutyes , this shall be thy portion . a frame that a tender soul would tremble to think of . ah! how many poor creatures are come to this state in these dayes , by their neglect and contempt of christ dwelling in them , they have lost their sirst love , their first life , their graces are ready to dy , and their whole soules asleep , in a heartlesse , lifelesse , zealelesse frame . they shall be saved , but yet as through fire . 3. he will depart as to assurance of what is to come , as well as to a sense of what is present . it is the indwelling spirit of christ that gives assurance : here by are we sealed to the day of redemption . he beareth witnesse with our spi●its , that we are the children of god . upon our grieving him , he will withdraw as to this also . we shall be beweldred , and in the dark , not knowing what will become of our souls to eternity . for it christ by his spirit do not speak peace , who shall ? 2. doth he dwell in us by his grace ? 1. let us first know whence all graces are , that in a want , or weaknesse of them , we may know whither to go for a supply . of his fulnesse we receive , & grace for grace . all supplyes of graces are from christ . lord , encrease our faith , say the apostles : not only faith originally is from him , but all increases of it also . i believe , help thou my unbelief , sayes the poor man . we wrestle and struggle with a little grace , a little faith , a little love , a little joy , and are cont●nted if wee can keep our heeds above water , that we be not quite sunk and lost . how sweet would it be with us , if upon a serious consideration from whence all these graces flow , that we would apply our selves to draw out fafther degrees and heightenings of them , whereby he might dwell more plentifully in us , and wee might alwayes converse with him in his gracious train of attendants . how this may be done in particular , is not my businesse now to shew . 2. learn to tender the graces of christ , as those which hold out his presence to us . let us tender them in our own hearts , and prize them in whomsoever they are . they are pledges o● the indwelling of christ . certainly if men valued christ , they would more value his graces . many pretend to love him , to honour him , yea with peter to be ready to dy with him , or for him : but what evil surmizes have they of the graces of christ appearing in others : how do they cal them , hypocrisie , humor , folly , pride , singularity , with other terms of a later invention . i cannot so easily believe , that any one can love the lord jesus , and hate the appearances of him in others . where is any thing of christ , there is also christ . 5. jesus christ is the great avenger of this house , and of all the injuries or wrongs that are done unto it . all ( saith he ) that devour israel shall offend , jerem. 2. 3. he will not hold him guiltlesse that rises up against it ▪ see isa. 59. 15 , 16 , 17 ; 18. he takes upon him the avenging of his house , as his own proper work . shall he not avenge his elect ? he will do it speedily : see also isa. 63. 2 , 3 , 4 , 5 , 6. how dreadfull is hee in the execution of his revenging judgements against the enemies thereof . so also is he described revel. 19. 13 , 14 , 15. he hath promised to make the stones of this house heavy stones , they shall burden all that touch them , zech 12. 3. he comes forth of the myrtle trees in the bottom ( his lowly people , in a low condition ) with the red horse following him , zech. 1. 8. upon this account he ●●arfully b●oke the old roman pagan empire , revel. 6. 13 , 14 , 15 , 16 , 17. and will as fearfully destroy the antichristian roman power , with all its adherents , revel. 17. 18 , 19. sooner or later he will call to an account every instrument of persecution in the world . hence he is said to be a lyon in the behalf of this house , that treads down all before him , mic. 5. 8. jacob sayes of him in judah , he is a lyon , as an old lyon , who shall rouse him up ? gen. 49. 9. suppose-any do rouse him up , how then ? he will not ly down , untill he eat of the prey , and drink the blood of the slain , numb. 23. 24. many poor creatures have by their opposition to his house ▪ roused up this lyon , and what hath been the issue ? what attempts have been to cause him to ly down aga●n : all in vain : if he be once roused up , he will not couch down , until he eat and drink the blood of the slain . but suppose great opposition be made unto him , will he not give over ? not at all : as a lyon that cometh upon his prey , if a multitude of shepheards be called forth against him , he will not be afraid at their voyce , nor abase himself at their noyse , isa. 31. 4. in brief , sooner or later , temporally or eternally , he will avenge all the injuries , and destroy all , the enemies of his holy dwelling , 1. thess. 1. 6 , 7 , 8 , 9 , 10. and these are some of the relations wherein the lord christ stands unto this house of god , being made thereby unto it , beauty and glory , comelinesse and excellency . the carrying on of this building by the union of all the stones thereof ●o the foundation , and their cementing one to another , by faith , love , and order , i shall not now treat of : nor of the following points of the text . the generall uses of what hath bin said , are three , the heads whereof i shall name . 1. see the eminent priviledge of them which are indeed stones of this house , which is living , strong , and glorious , which is so neerly related to the lord christ : there is more of duty , dignity , and safety in this thing , then can easily be expressed . to do service unto christ , as his , to have the honor of being his , and to be safe guarded as his are great priviledges : let them who have any sense of these things , further draw out these particulars , from what hath been spoken . 2. learn hence the vanity of resting upon outward church priviledges , if we are not withall , interested in this spiritual estate where men are living stones indeed , they ly in beauty and order in the assemblies : where they are otherwise , where assemblyes are made up of dead rubbish , and yet cry , the house of the lord , the house of the lord , the lord jesus abhorres those assemblies , he stands not in these relations unto them . 3. see hence the ruine of persecution , that hath appeared in the world in various forms . it hath put on all manner of colours and pretences , and prevailed with all sorts of persons at one time or other to close with it : what hath been the issue ? what is like to be ? the house indeed hath been battered sometimes , but they who have come against it , have been broken all to pieces . shall the residue of men , who under new pretences , or old ones new painted , drive on the same designe , shall they prosper ? thou , o lord jesus , in thine anger , wilt cut them off . the lord open the eyes o● the sons of men , that they may not hope any more to separate between christ , and his saints , between whom there are so many everlasting relations . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis : a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, 1616-1683. 1682 approx. 36 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53727 wing o806a estc r214595 99826711 99826711 31116 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53727) transcribed from: (early english books online ; image set 31116) images scanned from microfilm: (early english books, 1641-1700 ; 1768:17) a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, 1616-1683. [2], 21, [1] p. printed by t.n. for jonathan hutchinson bookseller in the city of durham, london : 1682. "a protestant" = john owen. advertisement on verso of final leaf. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal -early works to 1800. church of england -doctrines -early works to 1800. 2005-03 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 mona logarbo sampled and proofread 2005-04 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a short and plain answer to two questions : i. where was your religion before luther ? ii. how know you the scriptures to be the word of god ? by a protestant . london , printed by t. n. for jonathan hutchinson bookseller in the city of durham . 1682. sir , i have received your letter , wherein you seem to be at a loss for a ready and pertinent answer to two capping questions , by which the papists are wont to puzle and confound those silly souls , whom they compass sea and land to make proselites . i know you are well satisfied , that popery is a grand cheat , upheld by fraud and violence , and hath nothing truly rational to recommend it : but yet sometimes a man of honesty and good principles may be at a stand to render a satisfying reason of his belief , and to obviate the cunning craftiness of those , who lie in wait to deceive . i suppose moreover you cannot expect any thing from me , but what hath been said before , and what is infinitely better perform'd in some hundreds of printed books already extant , than any scribling of mine will ever amount unto . but yet since men oftimes make most use of those reasons , which arise in their own minds , by thinking and meditation ; i shall , for my own satisfaction , rather than for yours , note down , as briefly and plainly as i can , such answers to those two questions you mention , as shall at present occur to my thoughts ; which nevertheless i shall communicate to you , if perhaps they may be worth your acceptance . the first is , where was your religion before luther ? to this the answer will be very short and easie , but then it will cast the whole stress of the business upon the later question . i say then , that our religion , as to the rules and principles of it , was before luther , where it hath been ever since , in the scriptures : and as to the profession of it , it hath been own'd and maintain'd by the faithful in all ages , namely , such as have been kept by the power of god through faith unto salvation , against whom the gates of hell and rome have not been able to prevail . the protestant religion , we contend for , is nothing else , but christianity uncorrupted , which was in its greatest purity before ever the pope was heard of in the world. and popery , that we oppose , is christianity adulterated , or rather paganism christianized , which was in the cradle when the mistery of iniquity began to work , and grew up to be the man of sin , when popes had gull'd the world into so much slavery , as to endure their trampling upon princes . and this truth , as it appears in great measure from the fathers and historians of the church , and from all antiquity , that hath had the good fortune to escape the expurgatory index ; so it is more especially , and most evidently manifest from the scriptures , which makes way for the second question , which is the main subject of this epistle , namely , how know you the scriptures to be the word of god ? with this question chiefly , they think to undo the simpler sort of hereticks , as they are pleased to speak ; and 't is not impossible but some weak and unsteady minds may be shaken by it . for since we never heard god vocally pronounce it , nor ever saw him deliver it unto the world , as his act and deed ; they would have us so easie and credulous as to believe , that there is no way to be assured of its being his word , but upon the authority of the church , and that no church but theirs , can have that authority . but this plea , is as far from satisfying an inquisitive mind , as my arguments are like to be from convincing our adversaries . now , if any unlearned , well meaning person , shall happen to be attackt by this , or any such like question , and shall doubt of his own ability , to repel the sophistry , whereby they are wont to manage their needy cause : i should advise him to deal with them , as our saviour sometime did with the captions and impertment jews ; namely , to answer their question by asking another . as , who gave you authority to call in question the scriptures ? how dare you insinuate doubts into any christians mind concerning the truth and authority of that book , which is the rule of our duty both to god and man ? away with these too curious questions , of which a fool may ask more than a wise man can tell how to answer . it argues a desperate cause , and a religion highly suspicious , that cannot be maintain'd otherwise , than by such pleas , as tend to make men atheists . but though it be safe and prudent for some people to put them off in this manner , yet without any tergiversation , i shall address my self to answer directly , so soon as i have propounded a query or two , which , i think , will tend to introduce an answer to this grand question of theirs . i demand therefore of our adversaries , how they know that the sun shines , or , that there are any bodies in the world ? why may not all the objects we discern about us , be certain phantasms only , or apparitions of the brain , which have no real existence in nature ? or , how come we to be assured , that our whole life is any more than a dream ? for since in our dreams , we verily believe the truth and reality of such things , as we laugh at when we are awake : why may we not hereafter awake into another state of life , in which we shall conclude our life past , to have been a meer shadow ? if they will answer these enquiries , according to the nature of their own principles , then , all the proof we are to expect , is only this : we have heard many people say this and tother ; or , thus we have been taught by our parents , or by our tutors and governours ; and we believe them , and trouble our selves no further . in this manner they would have us to speak in the case of the scriptures . they will not allow us to expect , or to endeavour , any rational satisfaction in the point ; it is enough if we can but gape so wide , as to swallow that trojan horse of papal authority . but verily we are not yet perswaded to make our selves brutes , for the catholick cause ; that is , we are unwilling to lay aside our own senses and humane faculties , to commit the whole reason and conduct of our lives to he said and she said . and surely he that should pretend to dispute , and yet so palpably beg the question , would gain to be laught at instead of a conclusion . upon supposition therefore , that they would be a little more philosophical and gentile , in answering my questions , in case they were propounded to them ; i will endeavour the like , according to my small skill , in answer to theirs . and that i may deal as civilly as i can , i shall insist particularly , upon none but the first , between which and this question of theirs , i will run a parallel , and attempt to shew , that by the same arguments they will prove that the sun gives light , i will prove the scriptures to be the word of god. in the first place then i shall consider what would be said by our adversaries , in answer to those extravagant questions , i mention'd even now ; and if i mistake their sense in this matter , i pray do you inform me better by the next opportunity ; for i seldom come in their company , and when i do , if they forbear , i am not forward to raise disputes . i suppose therefore they would tell me , that these questions are about such things , as all the world takes for granted upon the evidence of sense , and the uniform experience of all ages ; that thus to deny principles , were to turn sceptick , and so take the ready way never to come to any conclusion ; just as if one that pretended to the mathematicks , should deny the definitions and postulata of geometry , which have endured the test of most ages , and , as the common notions and sentiments of mankind , have bid defiance to all exceptions . who would trouble his head to argue with such a person , as should deny that two and three make five , or that the whole is bigger than the half ? we find by daily experience , and no body can perswade us to the contrary , that when the sun is above the horizon we can see our way before us , the objects that are about us , and how to do our business , which in the dark we cannot do . if any man walk in the day , ( saith our saviour ) he stumbleth not ; why ? because he seeth the light of this world ; he needs not that any man should tell him it is light , he sees it himself , and his own sight is beyond all other mens arguments . but if a man walk in the dark , he stumbleth ; and when night cometh , men cannot work . so that these questions you propound , are altogether unquestionable ; ( 1. ) from the undeniable evidence of our senses ; ( 2. ) from the clearest inferences of reason ; and ( 3. ) from the universal acknowledgment of mankind . in this manner i presume , they would answer my queries , nor do i know any better way : and just thus it is in the case before us ; for , from these very grounds it will appear , that the scriptures have proceeded from god. the sun doth not more plainly direct our steps , than the scriptures do our lives and actions . the first enlightens our natural , and the latter , our moral walking . the one makes us discern the creatures that are about us , the other teaches how to use them to our greatest comfort , and highest advantage . by the one we may conclude there is a god , as he is knowable by the things that are made ; by the other we are instructed what to think of him , and how to behave our selves in reference to him , and to our neighbour . the scriptures are a lamp unto our feet , and a light unto our ways ; and whilst we take heed thereunto we walk securely , and never fail to find the benefit thereof ; but when we forsake their conduct , we fall into a thousand errours and mischiefs , oftimes discovered to our outward senses , in the discomposure of our bodies , and detriment of our estates ; often too in the trouble , and disorder of our minds , and not seldom in both these respects at once . as for example , the scripture commands us to live soberly , to love our neighbour , to feed the hungry , to forgive injuries , and to deal justly with all men. and what are the consequences of our obedience in these things ? why these , some sleep , a healthful body , a peaceful soul , a chearful life , bread to eat , the love of neighbours , the prayers of the poor , and a kind of universal respect and deference , which vertue doth command wherever it comes . but then our disobedience to these precepts is usually follow'd with restless nights , racking pains , anxious thoughts , scaring dreams , trembling fears , perplexing doubts , the hatred of some , the curses of others , and the just condemnation of all . it 's true , there are some reserv'd cases ; god doth sometimes trie a vertuous soul with afflictions , and often makes a soul vertuous by afflictions : he doth again sometimes feed the epicure unto the day of slaughter , and court the vicious by temporal enjoyments to reclaim them . yet , in the mean time , the good are born up with peace of mind , and expectation of a crown ; and the wicked are busied in stupefying their senses to abate the sting of conscience and fear of hell. but not withstanding these reserv'd cases , i dare adventure to affirm , that there is not any thing in the world , whereof i am more certain , than that the scripture is a most excellent rule for the government of my life and actions ; and the ground of this assurance , in a great measure is taken from sense . i am no more assured that the sun shines , or the fire warms , than i am , that my conformity to the scriptures is highly advantageous to me . the sun is not more necessary to the being of mankind , than the scriptures are to his well-being . the one gives natural life and light to the creation , the other enlightens the mind , and teaches how to manage our lives , and the blessings thereof , to the best purpose . without the first the world would be a chaos , without the later it would be a kind of hell. now the very first step of reason , infers the conclusion : for , from whence should such a treasure of wisdom and truth proceed , but from the inexhaustible fountain of all goodness , god almighty ? and let any man in the world ( unto whose hands divine providence shall bring it ) carefully peruse that book , and consider well the vast stock of wisdom , the immense treasures of love and bounty therein contained ; let him observe the excellent rules it propounds , so fitted for all purposes and occasions of humane life , that an universal conformity to it , would make heaven upon earth ; let him mark how all the disorders and miseries , contentions and blood-shed in the world , proceed from mens disobedience thereunto , and do constitute the formal reason of hell it self ; and in a word , let him observe , that whatever he doth well , and which afterwards leaves him a grateful relish and easiness of mind , is done according to the precepts of that book ; and whatever he doth amiss , which leaves a sting and poyson behind it , is nothing else but a deviation from that rule : i say , let him but diligently read , and impartially consider these things , and he can be no better assured , that there is a god , who is good and wise , merciful and just , than that the holy scriptures are the result of his goodness and mercy , towards the sons of men ; and that they do contain a declaration of his mind with respect unto us , and the rule of our duty in relation to him . why might not our adversaries demand of us , how we come to be certain , that god is righteous and the devil wicked ? is it lest the question should recur upon themselves ? for since so many of their holy fathers , have been so flagicious , as history makes mention , and since villany is so far patronized by their church , that the blackest criminals in that communion , are oftimes canonized for the greatest saints : one would be apt to suspect , they worship no other deity but the pope , and that whilst they pronounce his holiness , the secret reservation may be , his wickedness . i have heard indeed of a pope that made this question , unless perhaps it were spoken by way of exclamation ; quantum lucri ista fabula de christo nobis peperit ! and this seems to be the proper language of that church : for if they did believe the new testament to be ought but a fable , they could not allow those doctrines and practices , that are every where visible amongst them . for i reckon , that imposing upon the conscience things unrevealed , and beyond all possibility of belief , upon no less penalty than the inquisition here , and damnation hereafter , is the very next door to infidelity and atheism . how can he be said to believe the truth , that would force another to believe a lie ? so that whilst our adversaries would seem to question the grounds upon which we assent unto the scriptures ; it 's more than probable , they themselves do not believe them at all . i nothing doubt , for all that , but there are within the romish church , thousands of pious and devout souls , whose education and other unhappy circumstances , god will in great mercy consider ; and , though under gross error and much ignorance , will bring them through the power of his grace unto salvation . if their foundation be upon the rock , though they have built thereon hay and stubble , they may indeed suffer loss , but shall escape utter ruine . i think too there are amongst them , some learned men , as the jansenists , and perhaps some others , whose lives and principles are far better than the rest , and who by an odd kind of fatality preserve their station in that church . these , if they pursue their own rules and practice according to what they write , shall not ( i hope ) smart with the rest , when god comes to visit their iniquity . but as for those designing men , whose business it is to prie into the cabinets of princes , and to influence the affairs of kingdoms for the advantage of the catholick cause ; who though priests , affect to be ministers of state , not of jesus christ , whose kingdom is not of this world ; they whose gospel is fire and sword , and their glad tidings of salvation some bloody massacre ; whose faith is in the pope , and whose heaven it is , to be courted and canoniz'd by a scarlet whore : i look upon these to be a generation of the vilest wretches that ever the earth bore , and in a far worse condition than turks or pagans . and yet these are the men that would have me receive the scriptures upon their credit , who are the great shame and discredit of that holy christian religion contained therein , and whose lives are one entire contradiction thereunto . i suppose it will not be denied , that , had we no inspired writings at all to direct us , there were nevertheless many reasons to believe the being of god. scarce any people under heaven so brutish , as not to have some impressions of a deity . scarce any person in the world so profligate , as not to have some checks of conscience : besides what arguments may be drawn from the beauty of providence and harmony of the creation . now the very notion of a god includeth goodness , and the notion of goodness supposeth a god : one is the stream , the other is a fountain . let any man trie how he can phansie the stream that should proceed from no original fountain at all . it is not imaginable sure , that any creature should be in the world , or that good things should be bestow'd upon any creature , but they must proceed from some original , and that can be nothing else but god blessed for ever . from whence i argue thus ; if the invisible things of him , from the creation , be clearly seen , being understood by the things that are made , much more may the visible characters of divine goodness , every where evident in the scriptures , be clearly concluded to be from god. will any man object and say , where are those visible characters of divine goodness contained in the scriptures ? many people cannot see them . true indeed , and there are some too that cannot see the sun , but then they are blind , and cannot see any thing at all . the sun illuminates the material visible world , and the scripture gives us a prospect of a spiritual world , and lets us see things divine ; but then we must have eyes , and if we complain of darkness in the meridian light , where 's the fault ? now if any man will say , he can see no marks nor footsteps of divine goodness in the scriptures ; i would ask him , whether health and vigour of body , whether easiness and pleasure of mind , are good things or not ? and whether he would choose to lie upon a rack , or a bed of roses ? or suppose a man by his own default , and wilfulness in going astray , be fallen into a pit , where he is certain either to be stung with vermine , or to die by wild beasts , or famish to death ; would he not account it a kindness , not only to be delivered from the present danger , but conducted throughout the remainder of his journey , in such a way , as is both safe and easie ? if he answer in the affirmative , he yields the cause ; if he deny , he must be a mad man , past all sense of understanding of good or evil . now if i pursue our adversaries to the gates of bedlam , they must excuse me , if i there bid farewell , and follow them no further . the summ is this ; that which teacheth us the best way imaginable , to preserve health in our bodies and peace in our souls , to live comfortably at home and profitably to our neighbours , to honour our creator and know our selves , to avoid misery and attain happiness , must needs be an excellent rule , very much for our good , and must proceed from the true fountain of all goodness . but such is the scripture , therefore it is the word of god. thus far i have considered the scripture , in reference chiefly to its utility ; let us now observe it a little with respect to its verity : for sometimes it happens , that a thing may be useful , which yet is not exactly true ; as for example , decimal arithmetick resolves a question speedily , but not altogether exactly ; yet it will come so near the truth , as not to miss the 10000th . part of a farthing . and a clock will follow the motion of the sun for a weeks time , with the errour only of some few minutes ; but neither the one nor the other in strictness of speech can be said to be true , though both are very useful . but now , if the scriptures appear to be both useful in the highest degree , and infallibly true , it must needs speak the very great perfection of those sacred writings . they may be distinguished into four parts according as they contain , 1. things related , or matter of history ; 2. things fore-told , or matter of prophesie ; 3. things to be done , as matter of action , or duty ; 4. things to be believed , or matter of faith. as for the historical part of that book , how hath it bidden defiance to time to discover any just exception ! nay , even the enemies of truth , have own'd and confirm'd the matters of fact therein contained . and many profane writers , who either knew not of , or have not rightly acknowledged the scriptures , have nevertheless inserted into their own stories , the same things therein contained , as is well known , and hath been oft observed by those that look into books . and though the divine history bears such authority and majesty in its style , that it needs not the confirmation of prophane ones ; yet the testimony of adversaries against themselves , is always considerable . and hath not much of the prophetick part been verified to the amazement of all those that duly consider it ? how many , and how punctually were the prophesies , concerning our redemption by christ ? how plain was that , concerning the type thereof , namely , israels deliverance from egyptian slavery , gen. 15. verse 13 , 14. and yet how wonderfully fulfill'd , many hundreds of years after they were fore-told ? but i am not at leisure to enlarge upon these things , many learned men have done it , more especially the incomparable sir charles wolseley . and then for the preceptive part , containing rules of life and manners , it is so rooted in the nature of things , so obvious to sense , so agreeable to reason , so beneficial to the world , and so confirmed by the experience of all men , whose faculties are not depraved , that heaven and earth shall pass away , before one jot or tittle thereof shall fail , or be found deficient . lastly , the divine mysteries therein revealed , as the doctrine of the trinity , the incarnation of the blessed jesus , &c. though they are above our capacity , to explain the nature of them , yet are they so suitable to gods goodness , and do make such a harmony of divine attributes , that reason it self , will rather from thence infer the truth of their being , than that they cannot be , because we understand not the manner how they are . how could god be just , if justice were not satisfied ? and could be merciful , if all men were to be damned ; how could lost man redeem himself ? or , how could he be saved , if he should suffer for himself ? but now in the person of our blessed redeemer , the law is satisfied , justice is done , and even thereby , mercy doth the more eminently appear ; god is glorified , and man is not left to perish in his iniquity . if a man will be so morose as to urge , that three in one , eternal generations , a virgins conception , and the like , sound so harsh to humane understanding , that they cannot be true : he may after the same rate conclude , that there is no such thing as humane generation , since the nature and process thereof , is very obscurely , if at all understood . that there are no souls , because it is not yet agreed , whether they are immediately created of god , or they are ex traduce , or pre-existent . no such thing as milk in a womans breast , since anatomists are confounded with difficulties to find what matter it is made of , or by what secret chanels conveyed thither : in so much that one very learned writer in that faculty , flies to the force of imagination to produce it . no such thing as quantity , because no man ever yet could demonstrate unexceptionably , whether it be infinitely divisible , or ultimately resolvable into indivisibles . no bodies in the world , since no man knows what kind of original particles they are made of . these and many things more , as to the manner how they are , have difficulties attending them , which are insuperable and incomprehensible . and methinks it is somewhat hard , that we should do things our selves , and see many things before our eyes , of which we can give no tolerable account , and should yet think , that god cannot do somewhat more than we can apprehend ; and should be so inclinable to reject even god himself , his word , and all his works of wonder , if they will not accommodate themselves to our little understandings . from these considerations , and many more , that will occur to any impartial thinking man , it doth appear beyond all possibility of doubting , that the scripture is most certainly true ; and if so , it must be the word of god ; for it testifieth of it self , that it is given by divine inspiration . never did any book contain so much wisdom , kindness , and usefulness to the sons of men as it doth . summ up the whole world together , except the bible and what is taken out of it , and the total will neither afford you half so many excellent rules , and observations , for the government of mens lives , nor one thousand part of that clear discovery of divine truth , which that book contains . shall we now say , that this book is a forgery , a cheat and imposture of the devil ? for so it must be , if it be not the word of god. and what follows ? why , that a corrupt tree brings forth good fruit , and that most pure and wholsome streams proceed from a putrid fountain . that truth is falshood , that good is evil , and that light is darkness . he that denies the scriptures to be the word of god , must quit his sense , his reason , and his conscience , that he may admit of these conclusions . to which it may be added , that all the malicious and cunning adversaries of god and true religion ; all the pagans , popes , and hellish apostates ; all the devils themselves , and their incarnate brethren the jesuits , with all their subtilty and contrivance , have not been able to destroy nor discredit that book : no , nor to corrupt it neither , in any such degree , but that still there remains good copies thereof in several languages . and though there may be deficiency and humane frailty , in some readings and versions , as to some particular words , yet is not that any blemish unto , or diminution of the beauty and excellency of the whole , but may rather teach us to value it the more : for since neither the failings of some , nor the fraud of others hath availed in sixteen hundred years , to do any substantial dammage to that book , it is a convincing argument , that divine providence hath been engaged for it's preservation . if it should be here objected , that since there are so many various readings of the scriptures , it may be doubtful which of them is the best : i readily grant it , but then there can be no doubt , but that every one of them , for the main substance of it , is the word of god. let us suppose religio medici to be turned into several laguages ; there may be divers faults in every one of them , as is observed to be in the latine copy , and some of them very gross ones : but , will any body from thence infer , that sir tho. brown is not the author ? for though indeed he is not the author of those errors , wherein the true sense of some particular words is mistaken : yet since they are not such , nor so many , as to evacuate the design and scope of the book , much less to denominate the whole work from the translator ; i may say , with good propriety of speech , that that book was written by the learned sir t. brown , though i should find the same in latine or french , and had never seen the original english. thus i scruple not to say , the rhemists translation is the word of god. that is , for the substance , and main purpose of it , it is not so spoil'd as to lose the nature of divine truth , but is profitable for doctrine , for reproof , for correction , for instruction in righteousness : and , to such as cannot procure a better , it may doubtless be sufficient to make them wise unto salvation . but i intend not in the mean time , to entitle god almighty to the failings or frauds of that version , or of any other . the errors that have been occasioned from various copies taken , and translations made , are either of infirmity or knavery . as for this latter , i suppose it cannot be proved , that ever any person was so audacious , as to attempt the palpable corruption of the scriptures , until the aspiring popes had set up an infallible chair at rome , a court only fit to protect such undertakings , because indeed it could not be supported without them . so that in the primitive times , the errors which have crept into the bible , have been first , only such failings as have escaped unawares in the transcribing thereof : and secondly , afterwards , when it came to be translated into other languages , some difficulty and contest could not choose but arise , about the rendring such words as were of various , & doubtful signification , from which i believe there are very few languages entirely free . now i say , it was impossible that both these together , whilst men were sincere and honest , should ever stifle or quench the divine spirit which breaths every where in those sacred writings , and we may reasonably suppose , that the christian church was stockt with a competent number of good copies , before the mystery of iniquity came to such a height , as to attempt the wilful depravation of the scriptures . two things are considerable in this matter ; first , that in the infant state of christianity , believers were cordial , and in good earnest , about the business of religion . the power of godliness prevail'd , and those who call'd themselves christians , were really such ; nor had they yet learn'd those crafts of cousnage and deceit , which afterwards , the mystery of iniquity furnisht the world withall . and therefore they would be careful , in the highest degree , to transmit faithful copies of those precious papers unto posterity : a duty more especially incumbent on them , who had the keeping of the true originals . secondly , that god almighty , having by the holy ghost inspired his pen-men , to deliver his mind unto the world , it is not likely , that he should relinquish the same , to perish in the hands of ignorant or wicked men : for since the blessed spirit did so manifestly appear in it , divine providence was sure to guard it , and will doubtless secure it to the end of the world. these inducements , with others of like nature , are sufficient i count , to convince any man , unto whose hands the bible shall come , that it doth contain the words of eternal life : for it carries that self-evidencing light , that majestick plainness , that unaffected gravity , and substantial utility throughout the whole ; that no man , who will but consider , can possibly doubt of its original . and though mens corruptions may prevail so far with them , as to make them pretend at least , to call in question the being of god , as well as the truth of his word : yet it shall certainly operate upon them so far , as to leave them without excuse . i do not believe , that nature ever yet produc'd so profligate a wretch , but would be sensible of some reluctancy and grief , to see his child murder'd , his house fir'd , and have his limbs torn asunder , without any just cause or provocation given . but if these things have no evil in them , why should any body be grieved at them ? if they have , why should any one do the like to his neighbour ? now , if men ought not to do wrong in one respect , no more ought they to do it in any other : from whence ought to follow the universal rectitude of all our actions . and where are there such rules of equity and righteousness as the scriptures afford , teaching us to do unto others , as we would that they should do unto us ? the faithful observation of which short precept , would confine astrea to this lower world , and yet banish all her courts , as being useless : it would set such a face on things , as would far exceed all the imaginary beauties of the golden age. from whence now should this proceed , but from the fountain of all righteousness , god almighty ? there is yet a further means of assurance , that the scriptures are the word of god , namely , from the evidence of the spirit bearing witness in our consciences , to the truth of those things contained in our bibles ; of which there is a counter-part written in our hearts , and attested by the holy ghost . there are indeed many false spirits , and many vain pretences to the true one ; yet a measure thereof is given to every child of god , and promised to all those , that seek it with sincerity and perseverance . now i say this evidence of the spirit , wherever it is , doth fill the mind with assurance and satisfaction , about divine truth , beyond all arguments : it is so convincing , that st. paul calls it a demonstration . and though perhaps it may not have that force to those who deride it in others , and stifle its motions in their own breasts , ( for neither is geometrical demonstration of force to them that understand it not ) yet to a mind enlightened by it , and brought under the power of it , the evidence and demonstration of the spirit , is beyond all other arguments and demonstrations whatsoever . to summ up all , we need not to go to a corrupt and adulterous church , to have its authority and imprimatur stampt upon our bibles , from whence on the contrary it ought to derive its own authority : and it will one day sink under the weight and force of those laws and precepts , which it now vainly pretends to authorize . i say then , the scriptures are known to be the word of god beyond all possibility of mistake or dubitation , by evidence of sense , by arguments of reason , and by demonstration of the spirit . this ( sir ) is all , i shall trouble you with in this matter , till either i have your objections , or some further opportunity of discovering my zeal to serve you , according to the utmost of my power . i am sir , &c. finis . these books following to be sold by jonathan hutchinson in durham . folio . dr . hammond 's annotation on the new testament . h. grotii opera omnia theologica 4 vol. 1679. eusebii , socratis , sozomeni , theodoriti & evagrii historia ecclesiast gr. lat. notis hen. valesii 3 vol. mogunt . 1672 — 77 — 79. bishop taylor 's course of sermons for all the sundays in the year . — his ductor dubitantium , or rule of conscience . quarto . bishop nicholson on the church catechism . dr. donns pseudo martyr . rogers on the thirty nine articles of the church of england . octavo . dr. combars exposition of the book of common prayer , 4 parts . dr. hammond 's practical catechism . bishop morton of episcopacy . dr. basire of sacriledge arraign'd and condemn'd by st. paul. twelves . dr. breviul on the sacrament . bishop cousins devotions . the end . the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53723 of text r214593 in the english short title catalog (wing o796). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 101 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53723 wing o796 estc r214593 99826709 99826709 31114 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53723) transcribed from: (early english books online ; image set 31114) images scanned from microfilm: (early english books, 1641-1700 ; 1768:16) the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, 1616-1683. [6], 62 p. printed by r. cotes, for philemon stephens, at the guilded lion in pauls church-yard, london : 1645. reproduction of the original in the bodleian library. eng church of england -catechisms -early works to 1800. catechisms, english -early works to 1800. theology, doctrinal -early works to 1800. a53723 r214593 (wing o796). civilwar no the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowled owen, john 1645 16150 54 0 0 0 0 1 219 f the rate of 219 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-10 spi global keyed and coded from proquest page images 2006-07 taryn hakala sampled and proofread 2006-07 taryn hakala text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion the principles of the doctrine of christ : vnfolded in two short catechismes , wherein those principles of religion are explained , the knowledge whereof is required by the late ordinance of parliament , before any person bee admitted to the sacrament of the lords supper . for the use of the congregation at fordham , in the county of essex . by john owen pastor there . come yee children , hearken unto me , i will teach you the feare of the lord , psal. 34.11 . london , printed by r. cotes , for philemon stephens , at the guilded lion in pauls church-yard . 1645. to my loving neighbours and christian friends , at fordham . brethren , my hearts desire and request unto god for you is , that yee may bee saved : i say the truth in christ also , i lye not , my conscience bearing mee witnesse in the holy ghost , that i have great heavinesse , and continuall sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godlinesse ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the crosse of christ , whose end is destruction , whose god is their belly , who minde earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these two yeers past ; and how i have kept back nothing ( to the utmost of the dispensation to mee committed ) that was profitable unto you ; but have shewed you and taught you , publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lor● jesus christ . now with what sincerity this hath bin by mee performed ; with what issue and successe by you received , god the righteous judge will one day declare ; for before him , must both you , and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to bee s●rvant to the least of you in the work of the lord . and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indevours in this kinde , after the ordinance of publick preaching the word , there is not , i conceive , any more needfull , ( as all will grant that know the estate of this place , how taught of late dayes , how full of grossely ignorant persons ) then catechising , which hath caused me to set aside some houres for the compiling of these following , which also i have procured to bee printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . 1. the lesser catechisme may bee so learned of the younger sort , that they may bee ready to answer to every question thereof . 2. the greater will call to minde much of what hath been taught you in publick , especially concerning the person a●● offices of jesus christ . 3. out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . 4. the texts of scripture quoted , are d●ligently to bee sought out and pondered , that you may know indeed whether these things are so . 5. in ●eading the word , you may have light into the meaning of many places , by considering what they are here produced to confirme . 6. i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . 7. the handling of morall duties i have wholly omitted , because by gods assistance i intend for you a briefe explication of the lords prayer , and the ten commandements , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the paines hath been mine , so i pray that the benefit may bee yours ▪ and the praise his , to whom alone any good , that is in this or any thing else , is to bee ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hitherto hath ben unshaken , in these divided times , and grant that the scepter and kingdome of his son may bee gloriously advanced in your hearts , that the things which concern your peace , may not bee hidden from your eyes in this your day : which is the daily prayer of from my study , septem. the last , your servant in the work of the lord , j.o. the lesser catechisme . question , whence is all truth concerning god , and our selves to bee learned ? answ. from the holy scripture , the word of god . q. what doe the scriptures teach that god is ? a. an eternall , infinite , most holy spirit , giving beeing to all things , and doing with them whatsoever hee pleaseth , q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father , son , and holy ghost . quest . what else is held forth in the word concerning god , that wee ought to know ? a. his decrees , and his works . q ▪ what are the decrees of god concerning us ? a. his eternall purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby hee createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spirituall obedience , according to his law given unto us . q. are wee able to doe this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came wee into this estate , being at the first created in the image of god , in righteousnesse and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may wee bee delivered from this miserable estate ? a. onely by jesus christ . q. what is iesus christ ? a. god and man united in one person , to bee a mediator between god and man . q. what is hee unto us ? a. a king , a priest , and a prophet . q. wherein doth bee exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefely consist ? a. in offering up himself an acceptable sacrifice on the crosse , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his propheticall office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby wee must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. hee did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universall company of gods elect , called to the adoption of children . q. how come wee to bee members of this church ? a. by a lively faith . q. what is a lively faith ? a. an assured resting of the soule upon gods promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come wee to have this faith ? a. by the effectuall working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are wee accounted righteous for our faith ? a. no , but onely for the righteousnesse of christ , freely imputed unto us , and laid hold of by faith . q. 1. is there no more required of us , but faith onely ? a. yes , repentance also , and holinesse . q. 2. what is repentance ? a. a forsaking of all sin , with godly sorrow for what wee have committed . q. 3. what is that holinesse which is required of us ? a. universall obedience to the will of god revealed unto us . q. what are the priviledges of beleevers ? a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seales of the new covenant ; fifthly , christian liberty ; sixtly , resurrection of the body to life eternall . q. 1. what are the sacraments , or seales of the new covenant ? a. visible seales of gods spirituall promises , made unto us in the blood of jesus christ . q. 2. which bee they ? a. baptism , and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , wee are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lords supper ? a. an holy ordinance of christ appointed to communicate unto beleevers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. 2. who have a right unto this sacrament ? a. they onely who have an interest in jesus christ by faith . q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mysticall body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory bee to god on high . the greater catechisme . chap. i. of the scripture . question 1. what is christian religion ? answ. the only ( a ) way of (1) (2) knowing god aright , and ( b ) living unto him . ( a ) joh. 14.5 ●oh . 17.3 . act. 4.12 ( b ) col. 1.10 . 2 cor. 5.15 . gal. 2.19 , 20. q. 2. whence is it to bee learned ? a. from the holy (3) scripture onely . isa. 8.20 . joh. 5.39 . q. 3. what is the scripture ? a. the books of the ( a ) old , and ( b ) new (4) (5) (6) testament , ( c ) given by inspiration from god , containing all things necessary to bee beleeved and done , that god may bee worshipped and our soules saved . ( a ) isa. 8.20 . rom. 3.2 . ( b ) rev. 22.19 , 20. ( c ) 2 tim. 2.16 , 17. psal. 19.7 , 8. jer. 7.31 . joh. 20.31 . q. 4. how know you them to bee the word of god ? a. by the ( a ) testimony (7) of gods spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and cleare divine truth , that shineth in them . ( a ) matth. 16.17 . joh. 16.13 . 1 thess. 2.13 . 1 joh. 2.20 . 1 joh. 5.6 . ( b ) luk ▪ 24.32 . 1 cor. 2.14 . heb. 4.12 . 2 pet. 1.19 . chap. ii. of god . q. 1. what doe the scriptures teach concerning god ? a. first , what hee is , or his nature ; secondly , what hee doth , or his works . exod. 3.14 . isa. 44.6 . heb. 1.1 , 2 , 3. heb. 11.6 . q. 2. what is god in himselfe ? a. an ( a ) eternall ( b ) infinite , ( c ) (1) (2) (3) incomprehensible ( d ) spirit , ( e ) giving beeing to all things , and doing with them whatsoever hee pleaseth . ( a ) deut. 33.37 . isa. 57.15 . revel. 1.8 . ( b ) 1 king 8.27 . psal. 139.2 , 3 , 4 , 5. &c. ( c ) exod. 32.20 . 1 tim. 6.16 . ( d ) joh. 4 , 24. ( e ) gen. 1.1 . psal. 115.3 . & 135.6 . isa. 46.10 . joh. 5 17. heb. 1.2 . q. 3. doe wee here know god as hee is ? a. no , his glorious beeing is not of us , in this life , to bee comprehended . exod. 33.23 . 1 cor. 13.12 . q. 4. whereby is god chiefely made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. 3.14 . ch. 6.3 . psa. 83.18 . ( g ) exo. 34.6 , 7. mat. 5.48 . q. 5. what are the names of god ? a. glorious titles , which hee (4) hath given himselfe , to hold forth his excellencies unto us , with some perfections , wherby hee will reveale himselfe . exod. 3 , 14 , 15. & 6.3 . & 34.6 , 7. gen. 17.1 . q. 6. what are the attributes of god ? a. his infinite perfections , in being and working . revelat. 4.8 , 9 , 10 , 11. q. 7. what are the chiefe attributes of his beeing ? a. ( a ) eternity , ( b ) infinitenesse , ( c ) simplicity , (1) (2) or purity , ( d ) all-sufficiency , ( e ) perfectnesse , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. 33.37 . psal. 93.2 . esa. 57.15 . revel. 1.11 . ( b ) 1 king. 8.27 . psal. 139.1 , 2 , 3 , 4.8 ▪ 9. ( c ) exod. 3.14 . ( d ) gen. 17.1 . psal. 135.4 , 5. ( e ) joh. 11.7 , 8 , 9. rom. 11.33 , 34 , 35 , 36. ( f ) mal. 3.6 . jam. 1.17 ▪ ( g ) judg ▪ 8.19 . 1 sam. 25.34 . 2 king ▪ 3.14 . ezek. 14.16 . & 16.48 . m●tth . 16.16 . act. 24.15 . 1 the . 1.9 . ( h ) dan. 11.3 . esa. 46.10 . ephes. 1.5.11 . jam. 1.18 . ( i ) psal. 7.2 . & 139 ▪ 2. & 147.4 . ier. 11.20 . heb. 4.13 . q. 8. what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodnesse , ( l ) power , ( m ) (3) (4) justice , ( n ) mercy , ( o ) holinesse , ( p ) wisdome , and the like , which hee delighteth to exercise towards his creatures , for the praise of his glory . ( k ) psal. 119 , 68. mat. 19.17 . ( l ) exod. 15.11 . psal. 62.10 . revel. 19.1 . ( m ) zeph. 3.5 . psal. 11.7 . ierem. 12.1 . rom. 1.32 . ( n ) psal. 130.7 . rom. 9.15 . ephes. 2.4 . ( o ) exod. 15.11 . iosh. 24.19 . hab. 1.13 . revel. 4.8 . ( p ) rom. 11.33 . & 16.17 . chap. iii. of the holy trinity . q. 1. is there but one god to whom these properties doe belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , sonne , and holy ghost . ( a ) deut. 6.4 . matth. 19.17 . ephes. 4.5 , 6. ( b ) gen. 1.7 . 1 ioh. 5.7 . matth. 28.19 . q. 2. what mean you by person ? a. a distinct manner of (1) (2) (3) subsistence or beeing , distinguished from the other persons , by its own properties . ioh. 5.17 . heb. 1.3 . q. 3. what is the distinguishing property of the person of the father ? a. to bee of himself onely , the fountain of the god-head . ioh. 5.26 , 27. ephes. 1.3 . q. 4. what is the property of the son ? a. to be begotten of his father , from eternity . psal. 2.7 . ioh. 1.14 . & 3.16 . q. 5. what of the holy ghost ? a. to proceed from the father and the son . ioh. 14.17 . & 16.14 . & 15.26 . & 20.22 . q. 6. are these three one ? a. one ( a ) every way , in nature , will , and essentiall properties , ( b ) distinguished onely in their personall manner of subsistence . ( a ) ioh. 10.30 . rom. 3.30 . ( b ) ioh. 15.26 . 1 ioh. 5.7 ▪ q. 7. can wee conceive these things as they are in themselves ? a. neither ( a ) wee , nor yet the ( b ) angels (4) of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 tim. 6.16 . ( b ) esa. 6.2 , 3. ( c ) col. 1.11 , 12 , 13 , 14. chap. iv. of the works of god , and first , of those that are internall and immanent . q. 1. what doe the scriptures teach concerning the works of god ? a. that they are of two sorts ▪ first , internall (1) in his counsell , decrees , and purposes , towards his creatures ; secondly , externall in his works , over and about them , to the praise of his own glory . act. 15.18 . prov. 16.4 . q. 2. what are the decrees of god ? a. ( a ) eternall , ( b ) unchangeable purposes (2) (3) (4) of his will , concerning the beeing , and wel-beeing of his creatures . ( a ) mich. 5.2 . ephes. 3.9 . act. 15.18 . ( b ) esa. 14.24 . esa. 46.10 . rom. 9.12 . 2 tim. 2.19 . q. 3. concerning which of his creatures chiefly are his decrees to bee considered ? a. angels , and men , for whom other things were ordained . 1 tim. 5.21 . jud. 6. q. 4. what are the decrees of god concerning men ? a. election , and reprobation . rom. 9.11 , 12. q. 5. what is the decree of election ? a. the ( a ) eternall , ( b ) free , ( c ) immutable (5) (6) purpose of god , ( d ) whereby in jesus christ , he chuseth unto himselfe , whom hee pleaseth , out of ( e ) whole mankinde , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happinesse hereafter , for the praise of his glory , by the way of mercy . ( a ) ephes. 1.4 . act. 13.48 . rom. 8.29 , 30. ( b ) mat. 11.26 . ( c ) 2 tim. 2.19 . ( d ) ephes. 1.4 , 5. mat. 22.14 . ( e ) rom. 9.18 , 19 , 20 , 21. ( f ) ioh. 6.37 . & chap. 17.6.9 , 10.24 . q. 6. doth any thing in us , move the lord thus to chuse us from amongst others ? a. no , in no wise , wee are in the same lumpe with others rejected , when separated by his undeserved grace . rom. 9.11 , 12. matth. 11.25 . 1 cor. 4.7 . 2 tim. 1.9 . q. 7. what is the decree of reprobation ? a. the eternall purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. 9.11 , 12 , 21 , 22. prov. 16.4 . mat. 11.25 , 26. 2 pet. 2.12 . iude 4. chap. v. of the works of god that outwardly are of him . q. 1. what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of (1) actuall providence . psal. 33.9 . heb. 1.2 , 3. q. 2. what is the work of creation ? a. an act or work of gods almighty power , whereby of nothing in six dayes hee created heaven , earth , and the sea , with all things in them contained , gen. 1.1 . exod. 20.11 . prov. 16.4 . q. 3. wherefore did god make man ? a. for his own glory in his service (2) (3) and obedience , gen. 1.26 , 27. & 2.16 , 17. rom. 9.23 . q. 4. was man able to yeeld the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousnesse and holinesse , gen. 1.26 . eccles. 7.29 . ephes. 4.24 . col. 3.10 . q. 5. what was the rule , whereby man was at first to bee directed in his obedience ? a. the morall , or eternall law of (4) god implanted in his nature , and writen in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typifyed by the tree of knowledge of good and evill , gen. 2.15 , 16 , 17. rom. 2.14 , 15. ephes. 4.24 . q. 6. doe we stand in the same covenant still , and have wee the same power to yeeld obedience unto god ? a. no , the ( a ) covenant was (5) broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to doe good utterly lost . ( a ) gen. 3.16 , 17 , 18. gal. 3.10 , 11 , 21. h●b. 7.19 . & 8.13 . ( b ) iob 14.4 . psal. 51.5 ( c ) gen. 6.5 . ier. 13.23 . chap. vi . of gods actuall providence . q. 1. what is gods actuall providence ? a. the effectuall working of his (1) (2) (3) power , and almighty act of his will , whereby hee sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which hee hath ordained for them , exod. 4.11 . iob 5.10 , 11 , 12. & 9.5 , 6. psal. 147.4 . prov. 15.3 . esa. 45.6 , 7. joh. 5.17 . act. 17.28 . heb. 1.3 . q. 2. how is this providence exercised towards mankinde ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a generall manner , yet with various and divers dispensations . ( a ) deut. 32.10 . psal. 17.8 . zech. 2.8 . mat. 16.18 . & 19.2.29 . 1 pet. 5.7 . ( b ) gen. 9.5 . psal. 75.6 , 7. esa. 45.6 . mat. 5.45 . q. 3. wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all (4) things to work together for their good ; secondly , in ( b ) ruling and disposing of kingdomes , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. 6.31 , 32 , 33. rom. 8.28 . 1 tim. 6.16 . 2 pet. 1.3 . ( b ) psal. 105.14 , 15. esa. 44.28 . dan. 2.44 . rom. 9.17 . ( c ) esa. 60.12 . zech. 12.2 , 3 , 4 , 5. luk. 18.7 ▪ revel. 17.14 . q. 4. doth god rule also in and over the sinfull actions of wicked men ? a. yea , hee willingly ( according (5) to his determinate counsell ) suffereth them to bee , for the manifestation of his glory , and by them effecteth his own righteous ends , 2 sam. 12.11 . & 16.10 . 1 kin. 11.31 . & 22.22 . iob 1.21 . prov. 22.14 . esa. 10.6 , 7. ezek. 21.19 , 20 , 21. amos 7.17 . act. 4.27 , 28. rom. 1.24 . & 9.22 . 1 pet. 2.8 . revel. 17.17 . q ▪ 5. doth the providence of god extend it self to every small thing ? a. the least grasse of the field , haire of our heads , or worm of the earth , is not exempted from his knowledge and care , iob 39. psal. 104.21 . & 145.15 . ionah 4.7 . mat. 6.26 , 27 , 28 , 29. & 10.29 , 30. chap. vii . of the law of god . q. 1. which is the law that god gave man at first to fulfill ? a. the same which was afterwards (1) writen with the finger of god in two tables of stone on mount horeb , called the ten commandements , rom. 2.14 , 15. q. 2. is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. 5.17 . 1 joh. 3.4 . rom. 3.31 . iam. 2.8 . gal. 3. q. 3. are wee able of our selves to (2) (3) perform it ? a. no , in no wise , the law is spirituall , but wee are carnall , 1 king. 8.46 . gen. 5.6 . joh. 15.5 . rom. 7.11 . & 8.7 . 1 joh. 1.8 . q. 4. did then god give a law whic● could not bee kept ? a. no , when god gave it , wee had power to keep it , which since wee have lost in adam , gen. 1.26 . ephes. 7.29 . rom. 5.12 . q. 5. whereto then doth the law now serve ? a. for two generall ends , first , ( a ) to bee a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ . ( a ) psal. 119.5 . 1 tim. 1.8 , 9. ( b ) gal. 3.24 . q. 6. how doth the law drive us unto christ ? a. divers wayes , as first , ( a ) by laying open unto us the utter disability of our nature , to doe any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soule under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. 7.7 , 8 , 9. gal. 3.19 . ( b ) rom. 3.19 , 20. & 4.15 . & 5.20 . gal. 3.10 . ( c ) gal. 3.22 . heb. 2.15 . chap. viii . of the state of corrupted nature . q. 1. how came this weaknesse and disability upon us ? a. by the sin , and (1) shamefull fall of our first parents , rom. 5.12.14 . q. 2. wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that wee were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our soules with his were deprived of that holinesse , innocency , and righteousnesse wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , wee are made obnoxious to the curse . ( a ) joh. 3.36 . rom. 5 12. ephes. 2.3 . ( b ) 1 gen. 3.10 . ephes. 4.23 , 24. col. 3.10 . ( c ) iob ▪ ●4 . 4 . psal. 51.7 . ioh. 3.6 . rom. 3.13 . ( d ) gen. 6.5 . ephes. 2.1 . ier. 6.16 . & 13.23 . rom. 8.7 . ( e ) gen. 3.17 . gal. 3.10 . q. 3. wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the (2) guilt of death , temporall and eternall ; secondly , ( b ) the losse of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despaire and anguish here , with , fourthly , eternall damnation hereafter . ( a ) gen. 2.17 . rom. 1.18 . & 5.12 , 17. ephes. 2.3 . ( b ) gen. 3.24 . ezek. 16.3 , 4 , 5. ephes. 2.13 . ( c ) gen. 3.10 . esa. 48.22 . rom. 3.9 , 19. gal. 3.22 . ( d ) gen. 3.10 , 13. ioh 3.36 . q. 4. are all men born in this estate ▪ a. every one without exception , psal. 51.7 . esa. 53.5 . rom. 3.9.12 . ephes. 2.3 . q. 5. and doe they continue therein ? a. of themselves (3) they cannot otherwise doe , being able neither to ( a ) know , nor ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god . ( a ) act. 8.31 . & 16.14 . 1 cor. 2.14 . ephes. 5.8 . joh. 1.5 . ( b ) jer. 6.16 . & 13.2 , 3. luk. 4.18 . rom. 6.16 . & 8.7 . ( c ) joh. 6.44 . 2 cor. 3.5 . q. 6. have they then no way of themselves , to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law . chap. ix . of the incarnation of christ . q. 1. shall all mankinde then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect , joh. 3.16 . esa. 53.6 . q. 2. what way was this ? a. by sending his own son (1) jesus christ , in the likenesse of sinfull flesh , condemning sin in the flesh , rom. 8.3 . q. 3. who is this you call his own son ? a. the second person of the trinity , co-eternall , and of the same deity with his father , joh. 1.14 . rom. 1.3 . gal. 4.4 . 1 joh. 1.1 . q. 4. how did god send him ? a. by causing him to bee made flesh of a pure virgin , and to dwell among us , that hee might bee obedient unto death , the death of the crosse , esa. 50.6 . joh , 1.14 . luk. 1.35 . phil. 2.8 . 1 tim. 6.16 . chap. x. of the person of jesus christ . q. 1. what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his (1) (2) person , or what hee is in himself ; secondly , his offices , or what hee is unto us . q. 2. what doth it teach of his person ? a. that hee is truely god , and perfect man , partaker of the natures of god and man in one person , between whom hee is a mediator , joh. 1.14 . heb. 2.14.15 . ephe. 4.5 . 1 tim. 2.5 . 1 joh. 1.1 . q. 3. how prove you jesus christ to bee truely god ? a. divers wayes ; 3 first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb. 21.5 , 6. in 1 cor. 10.9 . psal. 102.24 , 25. in heb. 1.10 . esa. 6.2 , 3 , 4. in joh. 12.40 , 41. esa. 8.13 , 14. in luk. 2.34 . rom. 9.33 . esa. 40.3 , 4. in joh. 1. esa. 45.22 , 23. in rom. 14.11 . phil. 2.8 . mal. 3.1 . in matth. 11.10 . secondly , by the workes of the deity ascribed unto him , as first , of creation , ioh. 1.3 . 1 cor. 8.6 . heb. 1.21 . secondly , of preservation in providence , heb. 1.3 . ioh. 5.17 . thirdly , 4 miracles . thirdly , by the essentiall attributes of god , being ascribed unto him ; as first , immensity , mat. 28.20 . ioh. 14.23 ephes. 3 17. secondly , eternity , ioh. 1.1 . revel. 1.11 . mich. 5.2 . thirdly , immutability , heb. 1.11 , 12. fourthly , omniscience , ioh. 21.17 . revel. 2.23 . fifthly , majesty and glory equal to his father , joh. 5.23 . revel. 5.13 . phil. 1.2.6.9 , 10. fourthly , by the names given unto him ; as first , of god expressely , joh. 1.1 . & 20.28 . act. 20.28 . rom. 9.5 . phil. 2.6 . heb. 1.8 . 1 tim. 3.16 . secondly , of the son of god , joh. 1.18 . rom. 8.3 . &c. q. 4. was it necessary that our redeemer should bee god ? a. yes , that hee might bee able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform , esa. 43.25 . & 53.6 . dan. 9.17.19 . q. 5. how prove you that hee was a perfect man ? a. first , by the prophesies that went before , 5 that so hee should bee , gen. 3.15 . & 18.18 . secondly , by the relation of their accomplishment , mat. 1.1 . rom. 1.4 . gal. 4.4 . thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as , first , a body , luk. 24.39 . heb. 2.17 . & 10.5 . 1 joh. 1.1 . secondly , a soule , matth. 26.39 . mark . 14.34 . and therein , 6 first , a will , mat. 26.39 . secondly , affections , mat. 3.5 . luk. 10.21 . thirdly , indowments , luk. 2.52 . fourthly , generall infirmities of nature , mat. 4 2. ioh. 4.6 . heb. 2.18 . q. 6. wherefore was our redeemer to bee man ? a. that the nature which had offended , might suffer , and make satisfaction , and so hee might bee every way a fit and sufficient saviour for men , heb. 2.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. chap. xi . of the offices of christ , and first of his kingly . q. 1. how many are the offices of iesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a (1) (2) priest ; thirdly , a ( c ) prophet . ( a ) psal. 2.6 . ( b ) psal. 110.4 . ( c ) deut. 18.15 . q. hath hee these offices peculiarly by nature ? a. no , hee onely received them for the present dispensation , untill the work of redemption bee perfected , psal. 110.1 . act. 2.36 . & 10.42 . 1 cor. 13.12 . & 15.27 , 28. phil. 2.9 . heb. 3.2.6 . & 2.7 , 8 , 9. q. 3. wherein doth the kingly office of christ consist ? a. in a twofold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. 110.3 , 4 , 5 , 6 , 7. q. 4. what is his ruling power in , and over his people ? a. that supreme authority , which (3) (4) for their everlasting good , hee useth towards them , whereof in generall there bee two acts ; first , ( a ) intern●ll , and spirituall , in converting their soules unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) externall and ecclesiasticall , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. 53.12 . & 59.20 , 21. with heb. 8.10 , 11 , 12. esa. 61.1 , 2. ioh. 1.16 . & 12.32 . mark 1.15 . mat. 28.20 . 2 cor. 10.4 , 5. ( b ) mat. 16.19 . 1 cor. 12.28 . ephes. 4.8 , 9 , 10 , 11 , 12 , 13 , 14. 2 tim. 3.16 , 17. revel. 22.18 , 19. q. 5. how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internall , by the (5) mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) externall , in judgements and vengeance , which oft times hee beginneth in this life , and will continue unto eternity , ( a ) psal. 110. ioh. 6.46 . & 8 59. & 9.41 . & 12.40 . 2 cor. 10.4 , 5 , 6. 1 cor. 5.6 . 1 tim. 1.20 . ( b ) mark . 16.16 . luk. 19.21 . act. 13.11 . revel. 17.14 . chap. xii . of christs priestly office . q. 1. by what meanes did jesus christ undertake the office of an eternall priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto hee yeelded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. 110.4 . heb. 4.5 , 6. & 7.17 , 18. ( b ) esa. 50.4 , 5 , 6. heb. 10 5 , 6 , 7 , 8 , 9 , 10. ( c ) psal. 2.7 , 8. esa. 53.8 , 10 , 11 , 12. phil. 2.7 , 9. heb. 12.2 . ioh. 17.2 , 4. q. 2. wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. 2.10 . and 4 15. and 7.25 . q. 3. what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession (1) ( a ) heb. 9.13 . ( b ) heb. 7.25 . q. 4. what is the oblation of christ ? a. the ( a ) offering up of himselfe upon the altar of the crosse , an holy propitiatory sacrifice , for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. 53.10.12 . ioh. 3.16 . & 11.51 , 52. & 17.19 . heb. 9.13 , 14. ( b ) heb. 9.24 . q. whereby doth this oblation doe good unto us ? a. divers wayes : first , in that it satisfyed the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratifyed the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation betweene god and us is wrought , ephes. 2.14 , 15. q. 6. how did the oblation of christ , satisfie gods justice for our sin ? a. in that for us , hee underwent the (2) punishment due to our sin , esa. 53.4 , 5 , 6. ioh. 10.11 . rom. 3.25 , 26. & 4.25 . 1 cor. 15.3 . 2 cor. 5.21 . ephes. 5.2 . 1 pet. 2.24 . q. 7. what was that punishment ? a. the wrath of god , the curse (3) of the law , the paines of hell , due to sinners , in body and soule , gen. 2.17 . deut. 27.27 . esa. 59.2 . rom. 5.12 . ephes. 2.3 . ioh. 3.36 . h●b. 2.14 . q. did christ undergoe all these ? a. yes , in respect of the greatnesse (4) and extremity , not the eternity and continuance of those paines , for it was impossible hee should bee holden of death , matth. 26.38 , 39. mark . 14.33 . & 15.34 . gal. 3.13 . ephes. 2.16 . col. 1.20 . heb. 5.7 . psal. 18 5. q. 9. how could the punishment of one , satisfie for the offence of all ? a. in that hee was not a meere (5) man onely , but god also , of infinite more value then all those who had offended , rom. 5.9 . heb. 9.26 . 1 pet. 3.18 . q. 10. how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome (6) to god , the judge and law-giver , who had condemned us ; secondly , ( b ) by overcomming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. 20.28 . ioh. 6.38 . mark . 10.4 , 5. rom. 3.25 . 1 cor. 6.20 . gal. 3.13 . ephes. 1.7 . 1 tim. 2.6 . heb. 10.9 . ( b ) ioh. 5.24 . col. 2.13 , 14 , 15. 1 thess. 1.10 . heb. 2.14 . 1 pet. 1.18 , 19. q. 11. what was the ransome that christ paid for us ? a. his own pretious blood , act. 20.28 . 1 pet. ● . 19 . q. 12. how was the new covenant ratifyed in his blood ? a. by being accompanyed with (7) his death , for that as all other testaments , was to bee ratifyed by the death of the testator , gen. 22.18 . heb. 9.16 . & 8.10 , 11 , 12. q. 13. what is this new covenant ? a. the gratious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. 3.15 . ier. 31.32 , 33 ▪ 34. & 32.40 . heb. 8.10 , 11 , 12. ( b ) gal. 3.8.16 . gen. 12.3 . ( c ) rom. 8.32 . ephes. 1.3 , 4. ( d ) mar. 16.16 . ioh. 1.12 . & 10.27 , 28. q. 14. how did christ procure for us grace , faith , and glory ? (9) a. by the way of purchase (8) and merit , for the death of christ deservedly procured of god , that hee should blesse us with all spirituall blessings , needfull for our comming unto him , esa. 53.11 , 12. ioh. 17.2 . act. 20.28 . rom. 5.17 , 18. ephes. 2.15 , 16. & 1.4 . phil. 1.29 . tit. 2.14 . revel. 1.5 , 6. q. 15. what is the intercession of christ ? a. his continuall soliciting (10) of god on our behalf , begun here in fervent prayers , continued in heaven , by appearing as our advocate at the throne of grace , psal. 2.8 . rom. 8.34 . heb. 7.25 . & 9.24 . & 10.19 , 20 , 21. 1 joh. 2.1 , 2. joh. 17. chap. xiii . of christs propheticall office . q. 1. wherein doth the propheticall office of christ consist ? a. in his embassage (1) from god to man , revealing from the bosome of his father , the whole mystery of godlinesse , the way and truth , whereby wee must come unto god , matth. 5. joh. 1.18 . & 3.32 . & 10.9.14 . & 14.5 , 6. & 17.8 . & 18.37 . q. 2. how doth hee exercise this office towards us ? a. by making known (2) the whole doctrine of truth unto us , in a saving and spirituall manner , deut. 18.18 . esa. 42.6 . heb. 3.1 . q ▪ 3. by what means doth hee perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. 31.32 , 33. 2 cor. 3.3 . 1 thess. 4.9 . heb. 8.10 . ( b ) joh. 20.31 . 1 cor. 12.28 . ephes. 4.8 , 9 , 10 , 11 , 12 , 13. 2 pet. 1.21 . chap. xiv . of the twofold estate of christ . q. 1. in what estate or condition doth christ exercise these offices ? a. in a twofold estate ; first , of humiliation (1) (2) (3) or abasement ; secondly , of exaltation , or glory , phil. 2.8 , 9 , 10. q. 2. wherein consisteth the state of christs humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , morall and ceremoniall ; thirdly , in his ( c ) passion or induring all sorts of miseries , even death it self . ( a ) luk. 1.35 . ioh. 1.14 . rom. 1.3 . gal. 4.4 . heb. 2.9 , 14. ( b ) matth. 3.15 . & 5.17 . luk. 2.21 . ioh. 8.46 . 2 cor. 5. 21. 1 pet. 1.19 . 1 ioh. 3.5 . ( c ) psa. 53.4 , 5 , 6. heb. 2.9 . 1 pet. 2.21 . q. 3. wherein consists his exaltation ? a. in first , his resurrection ; secondly , ascension ; thirdly , sitting at the right hand of god ; by all which hee was declared to bee the son of god with power , mat. 28.18 . rom. 1.4 & 4 ▪ 4. ephes. 4.9 . phil. 2.9 , 10. 1 tim. 3.16 . chap. xv . of the persons to whom the benefits of christs offices doe belong . q. 1. vnto whom doe the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , (1) (2) (3) joh. 17.9 . esa. 63.9 . heb. 3.6 . & 10.21 . q. 2. dyed hee for no other ? a. none , in respect of his fathers eternall purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. 20.28 . matth. 20.28 . & 26.28 . heb. 9.28 . joh. 11.51 , 52. esa. 53.12 . ioh. 3.16 . & 10 11 , 12 , 13 , 15. ephes. 5.25 . rom. 8.32.34 . gal. 3.13 . ioh. 6.37.39 . rom. 4.25 . 2 cor. 5.19 , 20. q. 3. what shall become of them for whom christ dyed not ? a. everlasting torments for their sinnes , their portion in their owne place , mark . 16.16 . ioh. 3.36 . matth. 25.41 . act. 1.25 . q. 4. for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , ioh. 17. heb 7.24 , 25. chap. xvi . of the church . q. 1. how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. 20.28 . ephes. 5.32 . q. 2. what is the church of christ ? a. the whole company of gods (1) (2) (3) (4) (5) elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their naturall condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. 2.47 . 1 tim. 5.21 . heb. 12.22 , 23 , 24. ( b ) rom. 1.5 , 6. rom. 9 11.24 . 1 cor. 4.15 . 2 tim. 1.9 . ( c ) act. 16.14 . ioh. 3.8 . 1 cor. 4.15 . 1 pet. 1.23 . heb. 8.10 . ( d ) ephes. 2.11 , 12 , 13. col. 1.13 . heb. 2.14 , 15. 1 pet. 2.9 . ( e ) ioh. 17.21 . ephes. 2.18 , 19 , 20 , 21 , 22. q. 3. is this whole church alwayes in the same state ? a. no , one part of it is militant , the other triumphant . q. 4. what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devill , ephes. 6.11 , 12. heb. 11.13 , 14. & 12.1.4 . q. 5. what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , 6 ephes. 5.27 . revel. 3.21 . & ch. 14.13 . q. 6. are not the church of the jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing onely in some outward administrations , ephes. 2.12 , 13 , 14 , 15 , 16. 1 cor. 10.3 . gal. 4.26 , 27. heb. 11.15.26.40 . q. 7. can this church bee wholly overthrown on the earth ? a. no , unlesse the decree of god may bee changed , and the promise of christ faile . matth. 16.18 . & 28.20 . ioh. 14.16 . ioh. 17. 1 tim. 3.15 . 2 tim. 2.19 . chap. xvii . of faith . q. 1. by what meanes doe wee become actuall members of this church of god ? a. by a lively justifying faith , (1) whereby wee are united unto christ , the head thereof , act. 2.47 . & 13.48 . heb. 11.6 . & 12.22 , 23. & 4.2 . rom. 5.1 , 2. ephes. 2.13 , 14. q. 2. what is a justifying faith ? a. a ( a ) gracious resting upon (2) the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love . ( a ) 1 tim. 1.16 . ioh 13.15 . & 19.25 . rom. 4.5 . ( b ) heb. 4.16 . rom. 8.38 , 39. gal. 2.20 . 2 cor. 5.20 , 21. q. 3. have all this faith ? a. none , but the elect of god , tit. 1.1 . ioh. 10.26 . matth. 13.11 . act. 13.48 . rom. 8.30 . q. doe not then others beleeve that make profession ? a. yes ; with , first , historicall faith , or a perswasion , that the things writen in the word are true , james 2.9 . secondly , temporary faith , which hath some joy of the affections , upon unspirituall grounds , in the things beleeved , matth. 13.20 . mark . 6.20 . joh. 2.23 , 24. act. 8.13 . chap. xviii . of our vocation , or gods calling us . q. 1. how come wee to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling , ioh. 6.29.44 . ephes. 2.8 , 9. phil. 1.29 . 2 thess. 1.11 . q. 2. what is our vocation , or this calling of god ? a. the free gracious (1) (2) act of almighty god , whereby in jesus christ hee calleth and translateth us , from the state of nature , sinne , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectuall working of his spirit , in the preaching of the word . col. 1.12 , 13. 2 tim. 1.9 . deut. 30.6 . ezek. 36.26 . matth. 11.25 , 26. joh. 1.13 . & 3.3.8 . ephes. 1.19 . col. 2.12 . 1 cor. 4.7 . jam. 1.18 . 2 pet. 2.20 . act. 16.14 . q. 3. what doe wee our selves perform in this change or work of our conversion ? a. nothing at all , being meerly (3) wrought upon by the free grace and spirit of god , when in our selves wee have no ability to any thing that is spiritually good , matth. 7.18 . & 10.20 . joh. 1.13 . & 15.5 . 1 cor. 12.3 . 1 cor. 2.5 . 2 cor. 3.5 . ephes. 2.1.8 . rom. 8.26 . phil. 1.6 . q. 4. doth god thus call all and every one ? a. all within the ●pale of the church are outwardly called by the word , none effectually but the elect , mat. 22.14 . rom. 8.30 . chap. xix . of justification . q. 1. are wee accounted righteous and saved for our faith , when wee are thus freely called ? a. no , but meerely by the imputation of the righteousnesse of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. 43.25 . rom. 3.23 , 24 , 25 , 26. rom. 4.5 . q. 2. what then is our justification , or righteousnesse before god ? a. the gracious free act (1) of god , imputing the righteousnesse of christ to a beleeving sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to bee just , and accepted before him , gen. 15.6 . act. 13.38 , 39. luk. 18.14 . rom. 3.24 , 26.28 . rom. 4.4 , 5 , 6 , 7 , 8. gal. 2.16 . q. 3. are we not then righteous before god by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfill his law , nor indure his tryall , psal. 130.3 , 4. psal. 143.2 . esa. 64.6 . luk. 17.10 . chap. xx . of sanctification . q. 1. is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holinesse , or new obedience . ( a ) act. 20.21 . matth. 3.2 . luk. 13.3 . ( b ) 2 tim. 2.19 . 1 thess. 4.7 . heb. 12.14 . q. 2. what is repentance ? a. godly ( a ) sorrow for every known (1) (2) sin committed against god , ( b ) with a firme purpose of heart , to cleave unto him for the future , ( c ) in the killing of sinne , the quickning of all graces , to walk before him in newnes of life . ( a ) 2 cor. 7.9 , 10 , 11. act. 2.37 . psal. 51.17 . ( b ) psal. 34 14. esa. 1.16 , 17. ezek. 18.27 , 28. act. 14.15 . ( c ) ephes. 4.21 , 22 , 23 , 24. rom. 6.12 , 13.18 , 19. rom. 8.1 . 2 cor. 5.17 . gal. 6.15 . q. 3. can wee doe this of our selves ? a. no , it is a speciall gift and grace of god , which hee bestoweth on whom hee pleaseth , levit. 20.8 . deut. 30.6 . ezek. 11.19 , 20. 2 tim. 2.25 . act. 11.18 . q. 4. wherein doth the beeing of true repentance consist , without which it is not acceptable ? a. in its (3) performance according to the gospel rule , with faith and assured hope of divine mercy , psal. 51.1 . joh. 2.1 , 2. 2 cor. 7.10 , 11. act. 2 38. matth. 27.4 . q. 5. what is that holinesse which is required of us ? a. that ( a ) universall (4) (5) sincere obedience to the whole will of god , ( b ) in our hearts , mindes , wills , and actions , ( c ) whereby wee are in some measure made conformable to christ our head . ( a ) psalm . 119.9 . 1 sam. 15.22 . ioh. 14.15 . rom. 6.9 . heb. 12.14 . tit. 2.12 . 2 pet. 1.5 , 6 , 7. esa. 1.16 , 17. ( b ) 1 chron. 28.9 . deut. 6.5 . matth. 22.37 . ( c ) rom. 8.29 . 1 cor. 11.1 . ephes. 2.21 . col. 3.1 , 2 , 3. 2 tim. 2.11 , 12. q. 6. is this holinesse or obedience in us perfect ? a. yes , ( a ) in respect (6) of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) 2 king. 20.3 . job 1.1 . mat. 5.48 . luk. 1.6 . 2 cor. 7.1 . ephes. 4.24 . tit. 2.12 . ( b ) esa. 64.6 . psal. 130.3 . exod. 28.38 . phil. 3.8 . q. 7. will god accept of that obedience which falls so short of what hee requireth ? a. yes , from them (7) whose persons hee accepteth , and justifyeth freely in jesus christ , rom. 12.1 . phil. 4.18 . heb. 13.16 . 1 ioh. 3.22 . ephes. 1.6 . q. 8. what are the parts of this holinesse ? a. ( a ) internall , in the quickning of all graces , purging all sins ; ( b ) and externall , in fervent and frequent prayers , almes , and all manner of righteousnesse . ( a ) heb. 9.14 . ephes. 3.16 , 17. rom. 2.29 . & 6 ▪ 12. ( b ) matth. 5.20 . rom. 8.1 , 2. ephes. 4.22 , 23. tit. 2.12 . particular precepts are innumerable . q. 8. may not others perform these duties acceptably , as well as those that beleeve ? a. no , (8) all their performances in this kinde are but abominable sins before the lord , prov. 15.8 . joh. 9.31 . tit. 1.15 . heb. 11.6 . chap. xxi . of the priviledges of beleevers . q. 1. what are the priviledges of those that thus beleeve and repent ? a. first , union with christ ; secondly , adoption of children ; thirdly , christian liberty ; fourthly , a spirituall holy right to the seales of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternall . q. 2. what is our union with christ ? a. an ( a ) holy spirituall (1) (2) conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby wee are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) 1 cor. 12.12 . ioh. 15.1 , 2.5 , 6 , 7. & 17.23 . ( b ) ephes. 4.15 . & 5.23 . col. 1.18 . ( c ) 2 cor. 11.2 . ephes. 5.25 , 26 , 27. revel. 21.9 . ( d ) matth. 16.18 . ephes. 2.20 , 21 , 22. 1 pet. 2.4 , 5 , 6 , 7. ( e ) rom. 8.9.11 . gal. 4.6 . phil. 1.19 . ( f ) ioh. 1.12.16 . ephes. 1.3 . q. 3. what is our adoption ? a. our gracious reception into the family of god , as his children , and co-heirs with christ , ioh. 1.12 . rom. 8.15.17 . gal. 4.5 . ephes. 1.5 . q. 4. how come wee to know this ? a. by the especiall working of the holy (3) spirit in our heart● , sealing unto us the promises of god and raising up our soules to an assured expectation of the promised inheritance , rom. 8.15.17 . ephes. 4.30 . 1 ioh. 3.1 . rom. 8 19.23 . titus 2.12 . q. 5. what is our christian liberty ? a. an (4) holy and spirituall ( a ) freedome from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldome of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. 5.1 . ( b ) ioh. 8.32 , 34 , 36. rom. 6.17 , 18. esa. 61.1 . 1 ioh. 1.7 . 2 cor. 5.21 . ( c ) rom. 8.15 . heb. 2.15 . 1 cor. 15.55 , 57. ( d ) gal. 3.13 . ephes. 2.15 , 16. gal. 4.5 . rom. 8.1 . ( e ) act. 15.10 , 11. gal. 3.4 , 5. chapters . ( f ) 2 cor. 1.24 . 1 cor. 7.23 . 1 pet. 2.16 . ( g ) 1 cor. 2.12 . q. 6. are wee then wholly freed from the morall law ? a. yes , as ( a ) a covenant (5) or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holinesse , ( a ) jer. 31 31 , 32 , 33. rom. 7.1 , 2 , 3. rom. 6.14 . gal. 3.19.24 . rom. 8.2 . gal. 5.18 . ( b ) mat. 5.17 . rom. 3 31. & 7.13.22 , 25. q. 7. are wee not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of (6) god , and commanding for him , we owe them all lawfull obedience , rom. 13.1 , 2 , 3 , 4. 1 tim. 2.1 , 2. 1 pet. 2.13.14 , 15. chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of beleevers . q. 1. what are the seales of the new testament ? a. sacraments instituted of christ to bee visible seales and pledges , whereby god in him confirmeth the promises of the covenant to all beleevers , restipulating of them , growth in faith and obedience , mark . 16.16 . joh. 3.5 . act. 2.38 . & 22.16 . rom. 4.11 . 1 cor. 10.2 , 3 , 4. 1 cor. 11.26 , 27 , 28 , 29. q. 2. how doth god by these sacraments bestow grace upon us ? a. not by any (1) reall , essentiall conveying of spirituall grace , by corporeall meanes , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. 4.2 . 1 cor. 10. rom 4.11 . & 1.17 . mark . 16.16 . ephes. 5.26 . q. 3. how doe our sacraments differ from the sacraments of the jewes ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearnesse of signification , and the like , not essentially in the things signified , or grace confirmed , 1 cor. 10.1 , 2 , 3 , &c. joh. 6.35 . 1 cor. 5.7 . phil. 3.3 . col. 2.11 . chap. xxiii . of baptisme . q. 1. which are these sacraments ? a. baptisme and the lords supper . q. 2. what is baptisme ? a. an ( a ) holy action appointed (1) (2) of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawfull minister of the church , ( b ) wee are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. 28.19 . mark . 16.15 , 16. ( b ) act. 2.41 . & 8.37 . ( c ) act. 2.38 , 39. joh. 3.5 . rom. 6.3 , 4 , 5. 1 cor. 12.13 . q. 3. to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to beleevers and to their seed , act. 2.39 . gen. 17.11 , 12. act. 16.15 . rom. 4.10 , 11. 1 cor. 7.14 . q. 4. how can baptisme seale the pardon of all sins to us , all our personall sins following it ? a. inasmuch as it is a seale of that promise which gives pardon of all to beleevers , act. 2.39 . rom. 4.11 , 12. chap. xxiv . of the lords supper . q. 1. what is the lords supper ? a. an ( a ) holy action instituted and (1) appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , (2) powred out , and received of beleevers . ( a ) mat. 26.20 , 21 , luk. 22.14 , 15 , 16 , 17 , 18 , 19 , 20. 1 cor. 11 ▪ 23 , 24. ( b ) luk. 22.19 . 1 cor. 11.25 , 26. ( c ) mark . 14.22 , 23 , 24. 1 cor. 11.24 , 25. joh. 6.63 . ( d ) 1 cor. 11.23 , 25. ( e ) 1 cor. 11.24 . mat. 26.26 . ( f ) mat. 26.26 . mark . 14.22 . luk. 22.19 . q. 2. when did christ appoint this sacrament ? a. on the night wherein hee was betrayed to suffer , 1 cor. 11.23 . q. 3. whence is the right use of it to bee learned ? a. from the word , (3) practice , and actions of our saviour , at its institution . q. 4. what were the actions of our saviour to bee imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. 26.26 . mark . 14.22 . luk. 22.19 , 20. 1 cor. 11.23 , 24. q. 5. what were the words of christ ? a. first , of command , take eate ; secondly , of promise , this is my body ; thirdly , of institution , for perpetuall use , this doe , &c. 1 cor. 11.24 , 25 , 26. q. 6. who are to bee (4) (5) receivers of this sacrament ? a. those onely have a true right to the signes , who by faith have an holy interest in christ , the thing signifyed , 1 cor. 11.27 , 28 , 29. joh. 6.63 . q. 7. do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spirituall change is wrought by the faith of the receiver , not the words of the giver ; to them that beleeve , they are the body and blood of christ , joh. 6.63 . 1 cor. 10.4 . & 11.29 . chap. xxv . of the communion of saints , the fifth priviledge of beleevers . q ▪ 1. what is the communion of saints ? a. an holy conjunction (1) between all gods people , wrought by their participation of the same spirit whereby wee are all made members of that one body , whereof christ is the head , c●nt . 6.9 . ier. 32.39 . ioh. 17.22 . 1 cor. 12.12 . ephes. 4.3 , 4 , 5 , 6.13 . 1 ioh. 1.3.6 , 7. q. 2. of what sort is this union ? a. first , ( a ) spirituall and internall , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) externall and ecclesiasticall in the same outward ordinances , which is the union of particular congregations , ( a ) 1 cor. 12.12 , 13. ephes. 2.16 , 19 , 20 , 21 , 22. 1 cor. 10.17 . ioh. 17.11.21 , 22. ioh. 10.16 . heb. 2.11 . ( b ) 1 cor. 1.10 , 11. rom. 12.5 . 1 cor. 12.27 , 28. ephes. 4.11 , 12 , 13. phil. 2.2 . col. 3.15 . 1 pet. 3.8 . chap. xxvi . of particular churches . q. 1. what are particular churches ? a. peculiar ( a ) assemblies (1) (2) of professors in one place , ( b ) under officers of christs institution , ( c ) injoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. 11.26 . 1 cor. 4.17 . & 11.12 . 2 cor. 1.1 . ( b ) act. 20.17.28 . & 14.23 . 2 cor. 8.23 . heb. 13.17 . ( c ) 1 cor. 1.5 . revel. 2.1 , 2 , 3. ( d ) 2 thess. 3.5.6.11 . gal. 6.16 . phil. 3.18 . 1 thess. 2.12 . q. 2. what are the ordinary officers of such churches ? a. first , ( a ) pastors or doctors (3) to teach and exhort ; secondly , ( b ) elders to assist in rule and government ; thirdly , ( c ) deacons to provide for the poore . ( a ) rom. 12.7 , 8. ephes. 4.11 . 1 cor. 12.28 . ( b ) rom. 12.8 . 1 tim. 5.17 . ( c ) act. 6.2 , 3. q. 3. what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they bee faithfull in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the soules committed to them , ( d ) going before them in an example of all godlinesse and holinesse of life . ( a ) 1 cor. 4.2 . act. 20.18 , 19 , 20. ( b ) 2 tim. 2.15 . & 4.1 , 2 , 3 , 4 , 5. ( c ) tit. 1.13 . 1 tim. 4.15 , 16. ( d ) tit. 2.7 . 1 tim. 4.12 . matth. 5.16 . act. 25. q. 4. what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) 2 cor. 5.20 . rom. 6.17 . heb. 13.17 . 2 thess. 3.14 . rom. 16.19 . 2 cor. 10.4 , 5 , 6. ( b ) 1 cor. 4.1 . gal. 4.14 . 1 tim. 5.17 , 18. ( c ) luk. 10.7 . jam. 5.4 . 1 tim. 5.17 , 18. 1 cor. 9.9 , 10 , 11 , 12 , 13. notes, typically marginal, from the original text notes for div a53723e-480 chap. 1. of the greater . chap. 2. chap. 3. chap. 4. chap. 5 , 6. chap. 7. chap. 8. chap. 9. chap. 10. chap. 11. chap. 12. chap. 13. chap. 14. chap. 15. chap. 16. chap. 17. chap. 18. chap. 19. chap. 20. chap. 21. chap. 22. chap. 23. chap. 24. chap. 25. notes for div a53723e-1960 (1) every one out of this way everlastingly damned . (2) the life of religion is in the life . (3) popish traditions are false lights leading from god . (4) the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . (5) all humane inventions , unnecessary helps in the worship of god . (6) the word therefore is the sole directory for faith , worship , and life . (7) this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , i their antiquity ; 2 preservation from fury ; 3 prophesies in them ; 4 the holinesse and majesty of their doctrine , agreeable to the nature of god ; 5 miracles ; 6 the testimony of the church of all ages ; 7 the blood of innumerable martyrs , &c. (1) the perfection of gods beeing is known of us chiefly by removing all imperfections . (2) hence , the abominable vanity of idolaters and of the blasphemous papists that picture god . (3) let us prostrate our selves in holy adoration of that which we cannot comprehend . (4) the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . (1) some of these attributes belong so unto god , as that they are in no sort to bee ascribed to any else , as infinitenesse , eternity , &c. others are after a sort attributed to some of his creatures , in that hee communicateth unto them some of the effects of them in himself as life , goodnesse , &c. (2) the first of these are motives to humble adoration , feare , self abhorrency ; the other , to faith , hope , love , and confidence through jesus christ . (3) nothing is to bee ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . (4) these last are no lesse essentiall unto god then the former , onely wee thus distinguish them , because these are chiefly seen in his works . (1) this is that mysterious ark that must not bee pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . (2) to deny the deity of any one person , is in effect to deny the whole god ▪ head , for whosoever hath not the sonne , hath not the father . (3) this onely doctrine remained undefiled in the papacy . (4) wee must labour to make our comfort from the proper work of every person towards us . (1) the purposes and decrees of god ▪ so far as by him revealed , are objects of our faith , and full of comfort . (2) further reasons of gods decrees then his owne will , not to bee enquired after . (3) the changes in the scrip●ure ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . (4) the arminians blaspheme in saying , god sometimes failes of his purposes . (5) the decree of election is the fountain of all spirituall graces , for they are bestowed only on the elect . (6) in nothing doth naturall corruption more exalt it self against god , then in opposing the freedome of his grace in his eternall decrees . from the execution of these decrees , flows that variety and difference , wee see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . (1) the very outward works of god are sufficient to convince men of his eternall power & god-head , and to leave them inexcusable , if they serve him not . (2) the glory of god is to be preferred above our own , either beeing , or well-beeing , as the supreme end of them . (3) the approaching unto god in his service , is the chiefe exaltation of our nature above the beasts that perish . (4) god never allowed from the beginning , that the will of the creature , should bee the measure of his worship , and honour . (5) though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination & curse thereof . (1) to this providence is to bee ascribed all the good wee do injoy , and al the afflictions we undergoe . (2) fortune , chance , & the like , are names without things , scarce fit to bee used among christians , seeing providence certainly ruleth all to appointed ends . (3) no free will in man , exempted either from the eternall decree , or the over-ruling providence of god . (4) though the dispensations of gods providence towards his people be various , yet every issue and act of it , tends to one certain end , their good in his glory . (5) almighty god knows how to bring light out of darknesse , good out of evill , the salvation of his elect , out of judas treachery , the jewes cruelty , and pilates injustice . (1) this law of god bindeth us now , not because delivered to the jews on mount horeb , but because writen in the hearts of all by the finger of god at the first . (2) after the fall the law ceased to bee a rule of justification , and became a rule for sanctification only . (3) it is of free grace that god giveth power to yeeld any obedience , and accepteth of any obedience , that is no● perfect . (1) this is that which commonly is called originall sin , which in generall deno●eth the whole misery and corruption of our nature , as first , the guilt of adams actuall sin to us imputed ; secondly , losse of gods glorious image , innocency , and holinesse , thirdly , deriving by propagation a nature ; 1 defiled with the pollution ▪ 2 laden with the guilt ; 3 subdued to the power of sin ; 4 a being exposed to all temporall miseries , leading to , and procuring death ; 5 an alienation from god , with voluntary obedience to satan , and lust ; 6 an utter disability to good , or to labour for mercy ; 7 eternall damnation of body and soule in hell . (2) all that a naturall man hath on this side hell , is free mercy . (3) the end of this is jesus christ to all that flye for refuge to the hope set before them . (1) this is that great mystery of godlinesse , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasures of his wisdome and goodnesse . (1) though our saviour christ bee one god with his father , hee is not one person with him . (2) jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . 3 the essentiall properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternall , every where , of the humanity to be born and dye . 4 what ever may bee said of either nature , may bee said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . 5 the monstrous figment of transubstantiation , or christs corporall presence in the sacrament , fully overthrowes our saviours humane nature , & makes him a meer shadow . 6 all naturall properties are double in christ , as will , &c. still distinct : all personall , as subsistence , single . (1) in the exercise of these offices ▪ christ is also the sole head , husband , & first-born of the church . (2) papall usurpation upon these offices of christ , manifest the pope to be the man of sin . (3) christs subjects are all born rebels , & are stubborn , untill hee make them obedient , by his word and spirit . (4) christ hath not delegated his kingly power of law-making for his church , to any here below . (5) the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . (1) against both these the papists are exceedingly blasphemous ; against the one by making their masse a sacrifice for sins , the other by making saints mediators of intercession . (2) christs undergoing punishment for us was , first , typifyed by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawfull and valid in it selfe ; first , by gods determination , the supreame law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished : fourthly , beneficiall to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. (3) no change in all these , but what necessary follows the change of the persons sustaining . (4) the death that christ underwent was eternall , in its own nature & tendance , not so to him , because of his holinesse , power , and the unity of his person . (5) hee suffered not as god , but hee suffered who was god . (6) wee are freed from the anger of god , by a perfect 〈…〉 dring to the full 〈◊〉 of what he required , from the power of satan by absolute conquest on our behalfe . (7) the new covenant , is christs legacy , in his last will , unto his people the eternall inheritance of glory being conveyed therby . (9) all these holy tru●hs are directly denyed by the blasphemous socinians & of the papists with their merits , masses , penance , & purgatory , by consequent , overthrown . (8) the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . (10) to make saints our intercessours , is ●o renounce jesus christ from being a sufficient saviour . (1) christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father ; secondly , his assistance , which was the fulnesse of the spirit ; thirdly , his manner of teaching , with authority . (2) to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet or to have born witnesse unto all truth . (1) the humiliation of christ , shews us what wee must here doe , and suffer : his exaltation , what wee may hope for . (2) the first of these holds forth his mighty love to us , the other his mighty power in himself . (3) the onely way to heaven is by the cr●sse . (1) christ giveth life to all that world for whom he gave his life . (2) none that hee dyed for shall ever dye . (3) to say that christ dyed for every man universally , is to affirm that hee did no more for the elect , then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . (1) the elect angels belong to this church . (2) no distance of time or place breaks the unity of this church ; heaven & earth , from the beginning of the wo●ld unto the end , are comprized in it . (3) no mention in scripture of any church in purgatory . (4) this is the catholick church , though that term ●ee not to bee found in the word in this sense , the thing it self is obvious . (5) the pope challenging unto himselfe the title of the head of the catholick church , is blasphemously rebellious against jesus christ . 6 this is that ark , out of which whosoever is , shall surely perish . (1) of this faith the holy spirit , is the efficient cause , the word the instrumentall , the law indirectly , by discovering our m●sery ; the gospel immediately by holding forth a saviour . (2) faith is in the understanding , in respect of its beeing , & subsistence in the will & heart in respect of its effectual working . (1) our effectuall calling is the first effect of our everlasting election . (2) wee have no actuall interest in , nor right unto christ , untill wee are thus called . (3) they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god . (1) legall , & evangelicall justification differ ; first , on the part of the persons to bee justifyed : the one requiring a person legally and perfectly righteous , the other a beleeving sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a mercifull reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amisse , the other as having all amisse pardoned . (1) repentance includeth first , alteration of the minde , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . (2) repentance is either legall , servile , and terrifying , from the spirit of bondage : or , evangelicall , filiall , and comforting , from the spirit of free grace and liberty , which onely is availeable . (3) every part of popish repentance , viz. contrition , confession , & satisfaction , was performed by judas . (4) all faith & profession without this holines is vain and of no effect (5) true faith can no more be wi●hout true holinesse , then true fire without heat . (6) merit of works in unprofitable servants , no way able to do their duty , is a popish mi●acle . (7) in christ are our persons accepted freely , and for him our obedience . (8) the best duties of unbeleevers , are but white sins . (1) by vertue of this union , christ suffereth in our afflictions , and wee fill up in our bodies what remaineth as his . (2) from christ as head of the church , wee have spirituall life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love , and redemption ; thirdly , as the foundation thereof , stability , and perseverance . (3) this is that great honour & dignity of beleevers , which exalts them to a despising all earthly thrones (4) our liberty is our inheritance here below , which wee ought to contend for , against all opposers . (5) nothing makes men condemn the law as a rule , but hatred of that universall holinesse which it doth require . (6) rule and authority are as necessary for humane society , as fire and water for our lives . (1) this is one of the greatest mysteries of the roman magick and jugling , that corporall elements should have a power to forgive sins , and confer spirituall grace . (1) not the want , but the con●empt of this sacrament is damnable . (2) it is hard to say whether the errour of the papists , requiring baptisme of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , bee the most uncharitable . (1) baptisme is the sacrament of our new birth , this of our further growth in christ . (2) no part of christian religion , was ever so vilely contaminated & abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witnesse the popish horrid monster of transubstantiation , and their idolatrous masse . (3) what ever is more then these , is of our own . (4) faith in gods promises which it doth confirm , union with christ , whereof it is a seale , and obedience to the right use of the ordinance it self , is required of all receivers . (5) there is no● any one action pertaining to the spirituall nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holinesse in the receivers . (1) by vertue of this we partake in all the good and evill of the people of god through out the world . (1) every corruption doth not presently unchurch a people . (2) unholines of fellow-worshippers , defileth not gods ordinances . (3) ministers are the bishops of the lord ; lord-bishops , came from rome . a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90290 of text r203106 in the english short title catalog (thomason e678_28). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 92 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90290 wing o806 thomason e678_28 estc r203106 99863183 99863183 115368 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90290) transcribed from: (early english books online ; image set 115368) images scanned from microfilm: (thomason tracts ; 104:e678[28]) a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, 1616-1683. [2], 54 p. printed by leonard lichfield printer to the university, for thomas robinson, oxford : anno dom. 1652. annotation on thomason copy: "octob. 30". reproduction of the original in the british library. eng sermons, english -17th century. fast-day sermons -17th century. a90290 r203106 (thomason e678_28). civilwar no a sermon preached to the parliament, octob. 13. 1652. a day of solemne humiliation.: concerning the kingdome of christ, and the power of th owen, john 1652 16932 5 5 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 emma (leeson) huber sampled and proofread 2007-07 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a sermon preached to the parliament , octob. 13. 1652. a day of solemne humiliation . concerning the kingdome of christ , and the power of the civile magistrate about the things of the worship of god . by john owen . oxford , printed by leonard lichfield printer to the vniversity , for thomas robinson . anno dom. 1652. dan. 7. 15. 16. i daniel was grieved in my spirit , in the middest of my body , and the visions of my head troubled me . i came neere to one of them that stood by , and asked him the truth of all this : so he told me , and made me know the interpretation of the things . what there is of concernment for the right understanding of these words , in that part of the chapter which goes before , may be considered in the opening of the words themselves , and therefore i shall immediately attend thereunto . there are in them 4 things considerable . 1. the state & condition which daniel the pen-man of this prophecy , expresseth himselfe to be in , wherein he hath companions in the dayes wherein we live : he was griev'd in his spirit in the middest of his body . 2. the cause and means whereby he was brought into this perplexed frame of spirit : the visions of his head troubled him . 3. the remedy he used for his delivery from that intangled condition of spirit wherein he was : he went nigh to one of them that stood by , and asked him the truth of all this . 4. the issue of that application , he made to that one that stood by for redresse : he told him , and made him know the interpretation of the things . all these i shall breifly open unto you , that i may lay a foundation for the truth which the lord hath furnished me with , to hold out unto you this day . in the first , the person spoken of is daniel himselfe . i daniel ; he beares this testimony concerning himselfe , and his condition was , that he was greived in his spirit . the person himselfe was a man highly favoured of god , above all in his generation : so richly furnished with gifts and graces , that he is once and againe brought forth as an example , and instanced in by god himselfe , upon the account of eminence in wisdome and piety . yet all this preserves him not , from falling into this perplexed condition . dan. 1. 17. 20. ez. 9. 24. ch. 28. 3. now as the principall worke of all the holy prophets , which have been since the world began . ( luk. 1. 70. 1. pet. 1. 10 , 11 , 12. ) was to preach , set forth and declare the lord jesus christ , the messias , who was for to come , so some especiall concernments of his person , righteousnesse and kingdome , were in especiall manner committed unto them respectively . his passion and righteousnesse to isaiah , the covenant of grace in him to jeremiah , & to this daniel most eminently the great works of the providence of god , in the shaking and overturning of kingdomes and nations , in a subserviency to his kingdome ; with the revelation hereof for the consolation of the church in all ages , did the lord honour him of whom we speak . for the present he describes himselfe in somewhat a perplexed condition . his spirit , ( minde and soule ) was greived , sick , troubled , or disquieted in the middest of his body ; that is , deeply , neerely , closely : it sets out the greatnesse of his trouble , the anxiety of his thoughts within him : like david when he expostulated with his soule about it . ps. 43. 5. why art thou so sad my soule , and why art thou so disquieted within me : he knew not what to say , what to doe , nor wherewith to releive himselfe . he was filled with sad thoughts , sad apprehensions of what was to come to passe , and what might be the issue of the things that had been discovered unto him . this i say is the frame and temper he describes himselfe to be in : a man under sad apprehensions of the issues and events of things , and the dispensations of god , as many are at this day : and upon that account closly , and neerly perplexed . 2. the cause of this perturbation of minde , and spirit was from the visions of his head : the visions of his head troubled him . he cals them visions of the head , because that is the seat of the internall senses , and phantasie whereby visions are received . so he cals them a dream , v. 1. and visions of his head upon his bed : yet such visions , such a dreame it was , as being immediately from god , and containing a no lesse certaine discovery of his will , and minde , then if the things mentioned in them , had been spoken face to face , he writes them by the inspiration of the holy ghost , v. 2. for the use of the church . i shall not take the advantage of going forth unto any discourse , of dreames , visions , oracles , and those other diverse wayes and manners ( heb. 1. 1. ) of revealing his minde and will , which god was pleased to use with his prophets of old : ( numb. 12. 6 , 7 , 8. ) my aime lies another way : it sufficeth only to take notice , that god gave him in his sleep a representation of the things here expressed , which he was to give over , for the use of the church in following ages . the matter of these visions which did so much trouble him , falls more directly under our consideration . now the subject of these perplexing visions , is a representation of the foure great empires of the world , which had , and were to have dominion , in and over the places of the churches greatest concernments , and were all to receive their period , and destruction by the lord christ , and his revenging hand : and these three things he mentions of them therein . 1. rise . 2. nature . 3. destruction . 1. v. 2. he describes their rise and originall : it was from the strivings of the foure winds of the heavens , upon the great sea ; he compares them to the most violent , uncontroleable , and tumultuating things in the whole creation : winds and seas ! what waves , what horrible stormes , what mixing of heaven and earth , what confusion , and destruction must needs ensue the fierce contest of all contrary winds upon the great sea ? such are the springs of empires , and governments for the most part amongst men , such their entrances and advancements . in particular , such were the beginnings of the foure empires here spoken of . warrs , tumults , confusions , bloud , destruction , desolation , were the seeds of their greatnesse ( vastitiem ubi-fecerunt , pacem vocant galgac . apud tacit. ) seas and great waters doe in the scripture represent people , and nations . rev. 17. 15. the waters which thou sawest , where the whoore sitteth , are people , and multitudes , and nations , and tongues ; as waters , they are unstable , fierce , restlesse , tumultuating , and when god mingleth his judgments amongst them , they are as a sea of glasse mingled with fire ; britle , uncertaine , devouring and implacable . it is a demonstration of the soveraignty of god , that he is above them : psal. 93. 3 , 4. the floods have lifted up ô lord , the floods have lifted up their voyce , the floods lift up their waves . the lord on high is mightier then the noyse of many waters , yea then the mighty waves of the sea . now from these , tossed with the windes of commotions , seditions , oppressions , passions , doe flow the governments of the world , the spirit of god moving upon the face of those waters , to bring forth those formes and frames of rule , which he will make use of . 2. unto v. 9. he describes them in order , as to their nature and kind : one of them being then ready to be destroyed , and the other to succeed , untill the utter desolation of them all , and all power rising in their spirit and principle . i shall not passe through their particular description , nor stay to prove that the fourth beast , without name or speciall forme , is the roman empire , which i have elsewhere demonstrated ; and it is something else which at this time i aime at . this is that which troubles and grieves the spirit of daniel in the midst of his body . he saw what worldly powers should arise , by what horrible tumults , shakings , confusions , and violence they should spring up , with what fiercenesse , cruelty , and persecution , they should rule in the world , and stamp all under their feet . 3. their end and destruction is revealed unto him , from v. 10. unto 12 , 13. and this by the appearance of the antient of daies , the eternall god in judgement against them : which he sets out with that solemnity and glory , as if it were the great judgement of the last day : god indeed thereby giving a pledge unto the world , of that universall judgement he will one day exercise towards all , by the man whom he hath ordained . ( act. 17. 31. ) and this encreaseth the terror of the vision , to have such a representation of the glory of god , as no creature is able to beare : god also manifests hereby his immediate actings , in the setting up , and pulling down the powers of this world , which he doth as fully and effectually , as if he sate upon a throne of judgement , calling them all by name to appeare in his presence , and upon the evidence of their waies , cruelties and oppression , pronouncing sentence against them : be wise therefore o yee kings , be instructed yee iudges of the earth : serve the lord with feare and rejoyce with trembling ; he changeth the times and seasons : dan. 2. 21. he ruleth in the kingdome of men , and setteth over it whom he pleaseth . cap. 5. 21. and this is the first thing in this vision , at which the prophet was perplexed . 2. there is the approach of the lord christ unto the father , with his entrance into his kingdome , and dominion which is everlasting , and passeth not away . v. 14. this being the end of the vision , i must a little insist upon it ; not that i intend purposely to handle the kingdome of christ as mediator , but only a little to consider it , as it lies here in the vision , and is needfull for the right bottoming of the truth in our intendment . various have been the thoughts of men about the kingdome of christ in all ages . that the messiah was to be a king , a prince , a ruler , that he was to have a kingdome , and that the government was to be on his shoulders , is evident from the old testament . that all this was , and is accomplished in iesus of nazareth , whom god exalted , made a prince and a saviour , is no lesse evident in the new . but about the nature of this kingdome , its rise , and manner of government , have been and are the contests of men . the iewes to this very day expect it , as a thing carnall , and temporall , visible , outwardly glorious , wherein , in all manner of pleasure , they shall beare rule over the nations , at their will ; such another thing of all the world , as the popedome , which the gentile or idolatrous worshippers of christ set up for his kingdome : and of some such thing it may be supposed , the apostles themselves were not without thoughts , untill they had conversed with the lord after the resurrection . ( luk. 9. 46. act. 2. 6. ) neither are all amongst us free from them at this day . those who with any simplicity professe the name of christ , doe generally agree , that there are three parts of it . first and principally ; in that which is internall and spirituall , in and over the soules of men , over spirits both good and bad , in reference unto the ends which he hath to accomplish upon them : of that which is direct and immediate upon the hearts and soules of men , there are two parts . 1. that which he exerciseth towards his elect , who are given unto him of his father , converting , ruling , preserving them , under and through great variety of dispensations internall and externall , untill he brings them unto himself : he stands and feeds them in the strength of the lord , in the majesty of the name of the lord his god . mich. 5. 4. even he who is the ruler of israel . v. 2. he is exalted and made a prince , and a saviour to give repentance to israel , for the forgivenesse of sinnes , act. 5. 31. he makes his people a willing people in the day of his power , psal. 110. 3. sending out his holy spirit to lead them into all truth , and making his word , and ordinances mighty through god , to the pulling down of strong holds in their hearts , casting down imaginations , and every high thing that exalts it selfe against the knowledge of god ; and bringing into captivity every thought to the obedience of himselfe . 2 cor. 10. 4 , 5. he takes possession of their hearts by his power , dwelling in them by his spirit , making them kings in his kingdome , and bringing them infallibly into glory : oh that this rule , this kingdome of his , might be carried on in our hearts ! we busy our selves about many things , we shall find at length , this one thing necessary : this is that part of the kingdome of christ , which we are principally to aime at in the preaching of the gospell : we preach christ iesus the lord , 1 cor. 4. 5. him to be lord and king , though others have had dominion over us : they are the graines of israel which the lord seeks for in his sifting the nations by his word , as well as by his providence , and we are in the work of the gospell to endure all things for the elects sake : 2 cor. 2. 10. 2. in the power which he exerciseth towards others , to whom the word of the gospell doth come , calling , convincing , enlightning , hardning many , who yet being not his sheepe , nor of his fold , he will never take to him selfe : but leaves to themselves , under aggravations of condemnation , which they pull upon themselves by the contempt of the gospell , 2 cor. 2. 16. heb. 10. 29. he sends his spirit to convince even the perishing world of sinne , righteousnesse , and judgement , ioh. 16. 8. he sendeth sharp arrowes into the very hearts of his enemies , psal. 45. 5. making them stoop , bow , and fall under him : so bounding their rage , overbearing their lusts , leaving them without excuse in themselves , and his people , oftentimes not without profit from them : with some dealing even in this life more severely , causing the witnesses of the gospell , to torment them by the preaching of the word , revel. 11. 10. yet giving them up to strong delusions , rhat they may believe lyes , and be damned . 2 thess. 2. 11 , 12. &c. 3. in carrying on of this work towards the one and the other , he puts forth the power , rule , and dominion , which he hath of his father over spirits , both good and bad : being made head of principalities , and powers , and exalted farre above every name in heaven or earth , being made the first borne of every creature , and all the angells of god , being commanded to worship him , heb. 1. 6. and put in subjection under his feet ; he sends them forth , and uses them as ministring spirits for them who shall be heires of salvation , v. 14. appoynting them to behold the face of his father , ready for his command on their behalfe , math. 18. 10. attending in their assemblies , 1 cor. 11. 10. and to give them their assistance in the time of danger and trouble , act. 12. 9. destroying their adversaries , v. 23. with innumerable other advantagious administrations , which he hath not thought good to acquaint us withall in particular , that our dependance might be on our king himselfe , and not on any of our fellow servants , though never so glorious and excellent . rev. 22. 9. 2. for satan as he came to bind the strong man armed , and to spoyle his goods , mat. 12. 29. to destroy him that had the power of death , heb. 2. 14. and being made manifest to this end , that he might destroy his works , 1 ioh. 3. 8. in the soules of men in this world , 2 cor. 10. 4 , 5. so having in his own person conquered these principalities and powers of darknesse , making an open shew of them in his crosse , and triumphing over them , col. 2. 15. he continues overruleing and judging him and them , in their opposition to his church , and will doe so untill he bring them to a full conquest and subjection , that they shall be judged and sentenced by the poore creatures , whom in this world they continually pursue with all manner of enmity : 1 cor. 6. 3. and this looketh to the inward substance of the kingdome of christ , which is given him of his father , and is not of this world , though he exercise it in the world to the last day : a kingdome , which can never be shaken , nor removed : the government of it is upon his shoulders , and of the increase of it , there shall be no end . 2. that rule or government , which in his word he hath appoynted and ordained , for all his saints and chosen ones to walk in , to testify their inward subjection to him , and to be fitted for usefulnesse one to another . now of this part the administration is wrapt up in the lawes , ordinances , institutions , and appoyntments of the gospell , and it is frequently called the kingdome of god . that jesus christ doth not rule in these things , and is not to be obeyed as a king in them , is but a late darknesse , which though it should spread as a cloud over the face of the heavens , and powre forth some showres and tempests , yet it would be as a cloud still , which will speedily scatter and vanish into nothing . and this is that , whose propagation , as the means of carrying on the former spirituall ends of christ , which you desire strength and direction for , this day , &c. men may gather together unto christ and say , with heads full of hopes poore soule , and eyes fixed on right hand and left , lord wilt thou at this time restore the kingdome to israel ? take you his answer and be contented with it ; it is not for you to know the times and seasons , which the father hath put in his own power , but doe you ask work faithfully . i know in this thing , it is farre easier to complaine of you for not doing , then to direct you what to doe ; the lord be your guide , and give you straw where ever bricks are required of you . 3. in the universall judgement , which the father hath committed to him over all : which he will most eminently exercise at the last day ; rewarding , crowning , receiving some to himselfe , judging , condemning , casting others into utter-darknesse : ( ioh. 5. 22 , 27. act. 2. 36. rom. 14. 9. act. 17. 31. ) and of this universall righteous judgement , he giveth many warnings unto the world , by powring forth sundry vialls of his wrath , upon great nimrods and oppressors . ( psal. 110. 6. mich. 4. 3. rev. 19. 11 , 12 , 13. and in the holding forth these three parts of the kingdome of the lord jesus , doth the scripture abound . but now whether over and beyond all these , the lord christ shall not beare an outward , visible , glorious rule ? setting up a kingdome like those of the world , to be ruled by strength and power ? and if so ; when , or how it shall be brought in , into whose hands the administration of it shall be comitted , & upon what account , whether he will personally walk therein or no , whether it shall be clearely distinct from the rule he now bears in the world , or only differenced by more glorious degrees and manifestations of his power ? endlesse and irreconcileable , are the contests of those that professe his name : this we find by wofull experience , that all who from the spirituality of the rule of christ , and delight therein , have degenerated into carnall apprehensions of the beauty and glory of it , have for the most part , been given up to carnall actings , suited to such apprehensions , and have been so dazeled , with gazing after temporall glory , that the kingdome which comes not by observation , hath been vile in their eyes . now because it is here fallen in my way , and is part of the vision , at which the prophet was so much troubled , i shall give you some briefe observations , of what is cleare and certain from scripture relating hereunto , and so passe on : it is then certain ; 1. that the interest of particular men as to this kingdome of christ , is to look where the universall concernment of all saints , in all ages doth lye : this undoubtedly they may attaine , and it doth belong to them : now certainly this is in that part of it , which comes not by observation , luk. 17. 20. but is within us , which is righteousnesse , peace , and joy in the holy ▪ ghost , rom. 14. 17. this may be possessed in a dungeon , as well as on a throne . what outward glory soever may be brought in , it is but a shadow of this : this is the kingdome that cannot be moved , which requires grace in us to serve god acceptably , with reverence and godly feare , heb. 12. 28. many have failed in gasping after outward appearances : never any failed of blessednesse , who made this their portion : oh that this were more pursued and followed after ! let not any think to set up the kingdome of christ in the world , while they pull it down in their own hearts , by sinne and folly : in this let the lines fall to me , and let my inheritance be among those that are sanctified : yet , 2. this is certain , that all nations whatever , which in their present state and government , have given their power to the dragon and the beast to oppose the lord christ withall , shall be shaken , broken , translated , and turned off their old foundations , and constitutions , into which the antichristian interest hath been woven for a long season . god will shake the heavens and the earth of the nations round about , untill all the babylonish rubbish , all their originall ingagements to the man of sinne be taken away . this i have fully demonstrated elsewhere . all those great warres which you have foretold , wherein the saints of god shall be eminently ingaged , are upon this account . 3. that the civill powers of the world after fearfull shakings and desolations shall be disposed of , into an usefull subserviency to the interest , power , and kingdome of iesus christ : hence they are said to be his kingdoms . rev. 11. 15. that is , to be disposed of , for the behoofe of his interest , rule , and dominion : of this you have plentifull promises isai 60. and elsewhere ; when the nations are broken in opposition to syon , their gain must be consecrated to the lord , and their substance to the lord of the whole earth , mich. 4. 15. even iudges and rulers , ( as such ) must kisse the sonne , and own his scepter , and advance his waies : some think , if you were well setled , you ought not in any thing , as rulers of the nations , to put forth your power , for the interest of christ : the good lord keep your hearts from that apprehension . have you ever in your affaires , received any encouragement from the promises of god , have you in times of greatest distresse been refreshed with the testimony of a good conscience , that in godly simplicity , you have sought the advancement of the lord christ ; doe you believe that he ever owned the cause as the head of his church ? doe not now professe you have nothing to doe with him : had he so professed of you and your affaires , what had been your portion long since ! 4. look what kingdome soever , the lord christ will advance in the world , and exercise amongst his holy ones , the beginning of it must be with the iewes ; they are to be caput imperii , the head and seat of this empire must be amongst them ; these are the saints of the most high , mentioned by daniell : and therefore in that part of his prophesy , which he wrote in the chaldean tongue , then commonly known and spoken in the east , being the language of the babylonish empire , he speaketh of them obscurely , and under borrowed expressions ; but coming to those visions which he wrote in hebrew , for the sole use of the church , he is much more expresse , concerning the people of whom he spake . the rod of christs strength goes out of syon , and thence he proceeds to rule those that were his enemies , psal. 110. 2. all the promises of the glorious kingdome of christ , are to be accomplished in the gathering of the gentiles , with the glory of the jewes . the redeemer comes to syon , and to them that turne from transgression ( that great transgression of unbeliefe ) in iacob : isai. 59. 20. then shall the lord rise upon them , and his glory shall be seen upon them , the gentiles shall come to their light , and kings to the brightnesse of their rising : isai : 60. 2 , 3. i dare say there is not any promise anywhere of raising up a kingdome unto the lord christ in this world , but it is either expressed or clearely intimated , that the beginning of it must be with the iews , and that in contradistinction to the nations : so eminently in that glorious description of it , mich. 4. 7 , 8. i will make her that halted a remnant , and her that was cast a farre off a strong nation , and the lord shall reigne over them in mount syon , from hence forth even for ever : and thou o tower of the flock , the strong hold of the daughter of syon , unto thee shall it come even the first dominion , the kingdome shall come to the daughter of ierusalem . when the great hunter nimrod set up a kingdome , the beginning of it was babell . gen. 10. 10. & when the great shepheard sets up his kingdome , the beginning of it shall be syon : so farther it is at large expressed , mich. 5. 7 , 8. nothing is more cleare to any , who , being not carryed away with weake , carnall apprehensions of things present , have once seriously weighed the promises of god to this purpose : what the lord christ will doe with them , and by them , is not so cleare , this is certain , that their returne shall be marvelous , glorious , as life from the dead . when then euphrates shall be dryed up , turkish power , and popish idolatry be taken out of the world , and these kings of the east are come , when the seed of abraham , being multiplied like the starres of heaven , and the sands of the sea shore , shall possesse the gates of their enemies , and shall have peace in their borders , we may lift up our heads towards the fulnesse of our redemption : but whilest these things are or may be , ( for any thing we know , ) a farre off , to dream of setting up an outward , glorious , visible kingdome of christ , which he must beare rule in , and over the world , be it in germany , or in england , is but an ungrounded presumption . the jewes not called , antichrist not destroyed , the nations of the world generally wrapt up in idolatry and false-worship , little dreaming of their deliverance : wil the lord christ leave the world in this state , & set up his kingdome here on a mole-hil ? 5. this is a perpetuall antithesis , and opposition that is put between the kingdoms of the world , and the kingdome of christ ; that they rise out of the strivings of the winds upon the sea , he comes with the clouds of heaven : they are brought in by commotions , tumults , warres , desolations , and so shall all the shakings of the nations be , to punish them for their old opposition , and to translate them into a subserviency to his interest : the comming in of the kingdome of christ , shall not be by the arme of flesh , nor shall it be the product of the strifes and contests of men which are in the world : it is not to be done by might or power , but by the spirit of the lord of hosts : 2. zech. 4. 6. great warres , desolations , alterations , shall precede it : but it is not the sonnes of men that by outward force , shall build the new jerusalem : that comes down from heaven adorned as a bride from christ , fitted and prepared by himselfe : certainly the strivings of men about this businesse shall have no influence into it . it shall be by the glorious manifestation of his own power , and that by his spirit subduing the soules of men unto it ; not by the sword of man setting up a few to rule over others . hence it is every where called a creating of a new heaven and a new earth : isa : 65. 17. a work doublesse to difficult for the wormes of the earth to undertake . there is nothing more opposite to the spirit of the gospell , then to suppose that jesus christ will take to himselfe a kingdome by the carnall sword and bow of the sonnes of men . the raising of the tabernacle of david which is fallen down , and the setting up the decayed places of it , act : 15. 16. is done by his visiting the people with his spirit and word , v. 14. it is by the powring out of his spirit in a covenant of mercy : isai : 59. 21. thus the lord sets up one shepheard of his people , and he shall feed them , even ( saith he ) my servant david , he shall feed them , and he shall be their shepheard , and the lord will be their god , and my servant david a prince among them : ezek : 34. 24 , 25. he brings in the kingdome of his son , by making the children of israel seek the lord their god , and david their king , and to feare the lord and his goodnesse . hos : 3. 5. who now can fathome the counsails of the almighty , who hath searched his bosome , and can by computation tell us , when he shall power out his spirit for the accomplishment of these things ? this then is the last thing in this vision , whose consideration brought the prophet , into so great perplexity and distresse of spirit . 3. there is the means that daniel used for redresse , in that sad condition where unto he was brought by the consideration of this vision : he drew neere to one of them that stood by , and asked him the truth of all this . this also was done in vision : there is no mention of his waking before his making this addresse : but the vision continuing , he drawes nigh in the same manner to one of them that stood by ; one of those angels or holy ones , that stood ministring before the throne of god , who was commissionated to acquaint him with the mind and will of god in the things represented to him . this then is the remedy he applies himselfe unto : he labours to know the mind and will of god , in the things that were to be done : this it seems he pitched on , as the only way for quieting his greived and troubled spirit ; and hereupon , 4. he is told and made to know the interpretation of the things ; so farre at least as might quiet his spirit in the will of god : not that he is clearly instructed in every particular , for he tels them in the close of the chapter , that he had troublesome thoughts about the whole ; his cogitations troubled him , and his countenance changed , v. 28. but having received what light god was willing to communicate to him , he enquires no farther , but addresses himselfe to his own duty . take then from the words thus opened these propositions , some whereof i shall doe little more then name unto you . observe 1. in the consideration of gods marvellous actings in the world , in order to the carrying on of the gospell , and interest of the lord jesus christ , the hearts of his saints are oftentimes filled with perplexity and trouhle . they know not what will be the issue , nor some times what well to doe . daniel receives a vision of the things which in part we live under : and if they fill his heart with astonishment , is it any wonder if they come close to us , and fill us with anxious perplexing thoughts , upon whom the things themselves are fallen ? 2. observe : the only way to deliver and extricate our spirits from under such perplexities , and entanglements , is to draw nigh to god in christ , for discovery of his will ; so did daniel here : he went to one of them that ministred before the lord to be acquainted with his will , otherwise thoughts & contrivances will but farther perplex you ; like men in the mire , whilest they pluck one legge out , the other sticketh faster in : whilest you relieve your selves in one thing , you will be more hampered in another . yea he that increaseth wisdome , increaseth sorrow , the larger the visions are , the greater will be their troubles ; untill being consumed in your own feares , cares and contrivances , you grow uselesse in your generation : those who see only the outside of your affaires , sleep securely : those who come neigher to look into the spirits of men , rest is taken from them : and many are not quiet , because they will not : the great healing of all is in god . observe 3. when god makes known the interpretations of things , it will quiet your spirits in your walking before him , and actings with him . this was that which brought the spirit of daniel into a settlement . how god reveales his mind in these things , by what means , how it may be known by individuall persons , for their quiet and settlement , how all gods revelations are quieting , and tend to the calming of mens spirits , not making them foame like the waves of the sea , should be handled on this observation , but i begin with the first . when john received his book of visions in reference to the great things that were to be done , & the alterations that were to be brought about , though it were sweet in his mouth , and he rejoyced in his imployment , yet it made his belly bitter : rev. 10. 9 , 10. it filled him with perplexity , as our prophet speaks , in the middest of his body ; he saw blood and confusion , strife and violence ; it made his very belly bitter . poore jeremiah , upon the same account , is so oppressed , that it makes him break out of all bounds of faith and patience , to curse the day of his birth , to waxe quite weary of his imployment ; chap. 15. our saviour describing such a season luk. 21. 26. tels us , that mens hearts shall faile them for feare , and for looking after those things that are comming upon the earth : they will be thinking what will become of them , and what will be the issue of gods dispensations ; fearing that the whole frame of things will be wrapt up in darknesse , and confusion . hence our saviour bids his disciples not be troubled when they heare of these things , math. 24. 6. intimating that they will be very apt , so to be . now the causes and occasions ( which are the reasons of the point ) arise , first , from the greatnesse and astonishablenesse of the things themselves which god will doe : even great and terrible things which men looked not for . isai. 64. 2 , 3. when he coms to make his name knowne to the nations , that his aduersaries may tremble at his presence , & doth terrible things quite above & beyond the expectatiō of mē , which they never once looked for ; no wonder if their hearts be surprized with amazement . it hath of late been so with this nation : all professors at the beginning of these dayes , joyned earnestly in that prayer isai. 63. 17 , 18 , 19. chap. 64. 1. god in answere hereunto , comes down and rents the heaven , and the mountaines flow downe at his presence , according to the desire of their soules : yet withall he doth terrible things , things that we looked not for ; how mapoor creatures are turned back with astonishment , and know not how to abide with him ? when our saviour christ came in the flesh , who had been the desire of all nations , for 4000 years , & most importunately sought after by the men of that generation , where in he came , yet doing great and unexpected things at his comming , who who was able to abide it ? this , sayes simeon , will be the issue of it . luk. 2. 34 , 35. he shall be for the fall and rise of many ; and the thoughts of many hearts shall be revealed . hence is that exclamation . mal. 3. 2. who may abide the day of his comming , and who shall stand when he appeareth : his comming is desired indeed , but few can beare it : his day will burne as an oven , as a furnace , ch. 4. 1. some are over heated by it , some consume in it , blessed are they that abide : this is one cause of the perplexing of the spirits of men : the consideration of the things themselves that are done , being above and beyond their expectations ; and this even many of the saints of god are born down under , at this day : they little looked for the blood and banishment of kings , change of government , alteration of nations , such shakings of heaven and earth , as have insued ; not considering that he who doth these things , weighs all the nations in a ballance , and the rulers of them are as the dust thereof before him . 2. from the manner whereby god will doe these things : many perplexing , killing circumstances attend his dispensations : i shall instance only in one : and that is darknesse and obscurity , whereby he holds the minds of men in uncertainty , and suspence , for his own glorious ends : such he tels us shall his day , & the workes thereof , be . zech. 14. 6 , 7. and it shall come to passe in that day , that the light shall not be cleare , nor dark . but it shall be one day which shall be known to the lord , not day , nor night : but it shall come to passe that at evening-time it shall be light . men shall not know what to make of it , nor what to judge : he brings not forth his work all at once , but by degrees , and sometimes sets it backward , and leads it up and down , as he did his people of old in the wildernesse , that none might know where they should fall or settle : and he that beleeveth will not make hast . when god is doing great things , he delights to wrap them up in the clouds , to keep the minds of men in uncertainties , that he may set on work all that is in them ▪ and try them to the utmost , whether they can live upon his care and wisdome , when they see their own care and wisdome will doe no good . men would faine come to some certainty , and commonly by the thoughts and wayes whereby they presse unto it , they put all things into more uncertainty then ever , and so promote the designe of god , which they so studiously endeavour to decline : hence is that description of the presence of the lord in his mighty works , psal : 18. 9 , 11. darknesse was under his feet ; men could not see his pathes , &c. he hath ends of surprisall , hardning , and destruction towards some , for which they must be left unto their owne spirits , and led into many snares and by-pathes , for their triall , and the exercise of others , which could not be accomplished , did he not come in the clouds , and were not darknesse his pavilion , and his secret place : on this account , is that cry of men of prophane and hardned spirits : isai : 5. 19. let him make speed and hasten his work that we may see it , and let the counsell of the holy one of israel draw nigh that we may know it . they know not what to make , of what they see ; of all that as is yet done or accomplished , they would have the whole work out , that they might once see the end of it , and so know what to judge : they would be at a point with him , and not alwayes kept at those perplexing uncertainties : and this is another cause of the trouble of mens spirits , in consideration of the dispensations of god : god still keeps a cloud hanging over , and they know not when it will fall , nor what will be done in the issue of things ; this makes some weary of waiting on him , and with the profane king of israel to cry , this evill is of the lord , there is no end , confusion will be the issue of all , why should i abide any longer . 3. the lusts of men , doe commonly under such dispensations , fearfully and desperately tumultuate , to the disturbance of the most setled and weighed spirits : satan takes advantage to draw them out in such a season to the utmost , both in spiritualls and civills . what will be the constant deportment of men of corrupt minds in such a time , our saviour sets forth , math. 24. 8. they shall come in the name of christ to deceive , and shall deceive many , and cause iniquity to abound . in such a day edom will appeare an enemy , and ephraim with the sonne of remeliah will joyne with syriah for the vexing of iudah : hence are perplexities , and swords piercing through the very soules of men . take an instance in the daies wherein we live . from the beginning of the contests in this nation , when god had caused your spirits to resolve , that the liberties , priviledges , and rights of this nation wherewith you were intrusted , should not ( by his assistance ) be wrested out of your hands by violence , oppression and injustice ; this he also put upon your hearts , to vindicate and assert the gospell of jesus christ , his waies and his ordinances , against all opposition , though you were but inquiring the way to syon , with your faces thitherward : god secretly entwining the interest of christ with yours , wrapt up with you the whole generation of thē that seek his face , & prospered your affairs on that accoūt : so that whereas causes of as clear a righteousnes among the sonnes of men as yours , have come to nothing , yet your undertaking hath bin like the sheaf of ioseph , in the midst of the nations , which hath stood up , when all the others have bowed to the ground : being then convinced , that your affaires have fallen under his promises , and have come up to an acceptance before him , solely upon the account of their subserviency to the interest of christ ; god hath put it into your hearts , to seek the propagation of his gospel . what now by the lusts of men is the state of things ? say some , there is no gospell at all : say others , if there be , you have nothing to doe with it : some say , loe here is christ ; others loe there : some make religion a colour for one thing ; some for another : say some , the magistrate must not support the gospell ; say others , the gospell must subvert the magistrate : say some , your rule is only for men , as men , you have nothing to doe with the interest of christ and the church : say others you have nothing to doe to rule men , but upon the account of being saints . if you will have the gospell , say some , down with the ministers of it , chemarims , locusts , &c. and if you will have light , take care that you may have ignorance and darknesse : things being carried on as if it were the care of men , that there might be no trouble in the world , but what the name of religion might lye in the bottome of . now those that ponder these things , their spirits are grieved in the midst of their bodies ; the visions of their heads trouble them , they looked for other things from them that professed christ ; but the summer is ended , and the harvest is past , and we are not refreshed . again ; god had so stated your affaires , that you were the mark of the antichristian world to shoot at , in the beginning ; and their terror in the close : and when you thought only to have pursued sheba the sonne of bichri , the man of your first warfare , behold one abel after another , undertakes the quarrell against you : yea such abels as scotland and holland ; of whom we said in old times , we will enquire of them , and so ended the matter : and there is not a wise man or woman among them , that can disswade them : strange ! that ephraim should joyne with syria to vexe iudah their brother : that the netherlands , whose being is founded meerely upon the interest you have undertaken , should joyne with the great anti-christian interest , which cannot possible be set up again , without their inevitable ruine . hence also are deep thoughts of heart , men are perplexed , disquieted , and know not what to doe . i could mention other lusts , and tumultuatings of the spirits of men , that have an influence into the disturbance of the hearts of the most pretious in this nation , but i forbeare . 4. mens own lusts disquiet their spirits in such a season as this : i could instance in many , i shall name only foure . 1. vnstablenesse of mind . 2. carnall feares . 3. love of the world . 4. desire of preheminence . 1. unstablenesse of mind , which makes men like the waves of the sea that cannot rest : the scripture calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tumultuatingnesse of spirit : there is something of that which iude speaks of , in better persons then those he describes , raging like waves of the sea , and foaming out their own shame , v. 13. if god give men up to a restlesse spirit , no condition imaginable can quiet them , still they think they see something beyond it , that is desireable . annibal said of marcellus , that he could never be quiet conqueror nor conquered ; some mens desires are so enlarged , that nothing can satiate them . wise men that look upon sundry godly persons in this nation , and beholding how every yoake of the oppressor is broken from off their necks , that no man makes them afraid , that they are looked on as the head , not as the taile , enjoying the ordinances of god according to the light of their minds , and desires of their hearts , no man forbidding them , are ready to wonder , ( i speak of private persons ) what they can find to doe in their severall places and callings , but to serve the lord in righteousnesse and holinesse , being without feare all the daies of their lives . but alasse when poore creatures are given up , to the power of an unquiet , and unstable mind , they think scarce any thing vile , but being wise unto sobriety : nothing desirable , but what is without their proper bounds , and what leads to that confusion , which themselves in the issue are least able of many to undergoe . it is impossible but that mens hearts should be pierced with disquietnesse and trouble , that are given up to this frame . 2. carnall feares : these even devour and eat up the hearts of men : what shall we doe , what shall become of us ; ephraim is confederate with syria , and the hearts of men are shaken , as the trees of the wood , that are moved with the wind : what new troubles still , new unsetlements ? this storme will not be avoided , this will be worse then all , that hath befallen us from the youth of our undertakings . god hath not yet wonne upon mens spirits to trust him in shakings , perplexities , alterations : they remember not the manifestations of his wisdome , power , and goodnesse in former daies ; and how tender hitherto he hath been of the interest of christ , that their hearts might be established . could we but doe our duty , and trust the lord , with the performance of his promises , what quietnesse , what sweetnesse might we have ? i shall not instance in the other particulars : it is too manifest , that many of our piercing and perplexing thoughts , are from the tumultuating and disorder of our own lusts . so that what remains of the time allotted to me , i shall spend only in the use of this poynt , and proceed no farther . vse 1. of instruction ; to direct you into waies and means of quietnesse , in reference unto all these causes and occasions of piercing , dividing thoughts , in such a season as this . the good lord seale up instruction to your souls , that you may know the things that belong to your peace , and what israel ought to doe at this , even at this time : for my brethrens and companions sake , i wish you prosperity : though my own portion should be in the dust , for the true spirituall , not imaginary , carnall interest of the church of god in this nation , and the nations about , i wish you prosperity . 1. first then , in reference to the things that god is doing , both as to their greatnesse , and their manner of doing ; whose consideration fills men with thoughts , that grieve their spirits in the middest of their bodies ! would you have your hearts quieted in this respect ? take my second observation for your direction ; the only way to exstricate and deliver our spirits from under such perplexities , and intanglements , is to draw nigh to god in christ , for the discovery of his will . so did daniel here in my text , i feare this is too much neglected . you take counsell with your own hearts , you advise with one another , hearken unto men under a repute of wisdome ; and all this doth but increase your trouble , you doe but more and more intangle and disquiet your own spirits . god stands by and saies , i am wise also ; and little notice is taken of him : we think we are grown wise our selves , and doe not remember , that we never prospered , but only when we went unto god , and told him plainly we knew not what to doe . publique fastings are neglected , despised , spoken against ; and when appoynted , practised according as mens hearts are principled to such a duty , coldly , deadly , unacceptably : life , heat , warmth is gone ; and shall not blood and all goe after ? the lord prevent it : private meetings are used , to shew our selves wise in the debate of things , with a forme of godly words ; sometimes for strife , tumult , division , disorder ; and shall we think there is much closet inquiring after god , when all other actings of that principle , which should carry us out thereunto , are opposed and slighted ? when we doe sometimes wait upon god , doe not many seeme to aske amisse , to spend it on their lusts ; not waiting on him , poor , hungry , empty , to know his will , to receive direction from him : but rather going full , fixed , resolved , setled on thoughts , perhaps prejudices of our own , almost taking upon us to prescribe unto the almighty , and to impose our poor , low , carnall thoughts upon his wisdome and care of his church ? oh where is that holy , and that humble frame , wherewith at first , we followed our god into the wildernesse , where we have been fed , and cloathed , preserved and protected for so many years . hence is it that the works of god are become strange , and terrible , & darke unto us : and of necessity , some of us , many of us , must shut up all with disappoyntment and sorrow : we fill our soules boldly , confidently , with crosse and contrary apprehensions , of the intendments of god , and of the mediums whereby he will accomplish his ends ; and doe not consider , that this is not a frame of men , who had given up themselves to the alsufficiency of god . some perhaps will say , this belongs not unto them , they have waited upon god , and they doe know his mind , and what are the things he will doe , and are not blind also , nor in the dark as other men . but if it be so , what means this bleating of sheep and oxen in mine eares ? yea ; what means that roaring and foaming of unquiet waves which we heare and see : hard speeches , passionate reproaches , sharp revilings of their brethren , in boundlesse confidence , endlesse enmity , causing evill surmises , biteing , taring , devouring termes , and expressions , casting out the names of men upright in their generations , saying , the lord be praised . when the lord discovers his mind , and will , it setleth the heart , composeth the mind , fills the soule with reverence and godly feare , conformes the heart unto it selfe , fills it with peace , love , meeknesse , gentlenesse , &c. and shall we be thought to have received the mind , the will of god , when our hearts , words , wayes , are full of contrary qualities ? let it be called what it will , i shall not desire to share in that , which would bring my heart into such a frame ; well then , beloved , take this for your first direction : be more abundant with god in faith and prayer : deale with him in publick , and private , take counsell of him , bend your hearts through his grace , to your old frame , when it was your joy to meet in this place , which now i feare to many is their burthen : seek the lord and his face , seek him while he may be found : and hereby ; 1. you will empty your hearts , of many perplexing contrivances of your own , and you will find faith in this communion with god , by little and little working out , killing , slaying , these prejudices , & presumptions which you may be strong in , that are not according to the will of god ; so you be sure to come not to have your own lusts , and carnall conceptions answered , but to have the will of god fulfilled . when men come unto the lord to have their owne visions fulfilled , it is righteous with god to answer them according to those visions , and confirme them in them , to their own disturbance , and the disturbance of others . 2. you shall certainly have peace in your owne hearts in the alsufficiency of god : this he will give in upon your spirits , that what ere he doth , all his wayes shall be to you , mercy , truth , faithfulnesse , and peace , yea the discoveries which you shall have of his own fulnesse , sweetnesse , suitablenesse , and the excelleny of things which are not seen , will worke your hearts to such a frame , that you shall attend to the things here below , meerly upon the account of duty , with the greatest calmnesse , and quietnesse of mind imaginable . 3. you shall surely know your own particular pathes , wherein you ought to walke , in serving god in your generation , those that waite upon him he will guide in judgment : he will not leave them in the darke , nor to distracted , divided , piercing thoughts : but what ere others doe , you shall be guided into wayes of peace : this you shall have when the lusts of men will let neither thēselves , nor others be at quiet . oh , then returne to your rest , looke to him from whom you have gone astray : take no more disturbing counsell with your selves , or others ; renew your old frame of humble dependance on god , and earnest seeking his face ; you have certainly backsliden in this thing . is not the lord the god of counsell and wisdome , as well as the god of force and power , that you run to him when in a streight in your actions , but when your counsells seem sometimes to be mixt with a spirit of difficulty and trouble , he is neglected : only come with humble depending hearts , not every one to bring the devises , imaginations , opinions , prejudices , and lust of their own hearts before him : 2. for the troubles that arise from the lusts of other men : and that first , about the gospell and the propagation thereof : the tumultuating of the lusts of men in reference hereunto , i gave you an account of formerly : there are many peircing thoughts of heart . what extreames , i had almost said extravigancies , men have in this matter run out into , i shall now not insist upon : only i shall give you a few directions , for your own practise . 1. if it once it comes to that , that you shall say , you have nothing to doe with religion as rulers of the nation , god will quickly manifest that he hath nothing to doe with you as rulers of the nation : the great promise of christ is , that in these latter dayes of the world , he will lay the nations in a subserviency to him , the kingdoms of the world shall become his ; that is , act as kingdomes and governments no longer against him , but for him : surely those promises will scarsly be accomplished in bringing common-wealths , of men professing his name , to be of gallio's frame , to care for none of those things : or as the turke , in an absolute indifferency what any professe : i mean that are not his own , for in respect of them he changes not his god : not that i would you should goe and set up formes of government , to compell men to come under the line of them , or to thrust in your sword to cutt the lesser differences of brethren ; not that i think truth ever the more the truth , or to have any thing the more of authority upon the conscience , for having the stamp of your authority annexed to it , for its allowance to passe in these nations . nor doe i speak a word of what is , may , or may not be incumbent on you , in respect of the most profligate opposers of the truths of the gospell : but only this , that , not being such as are alwayes learning , never comming to the knowledge of the truth , but being fully perswaded in your own minds , certainly it is incumbent on you , to take care that the faith , which you have received , which was once delivered to the saints , in all the necessary concernments of it , may be protected , preserved , propagated to and among the people which god hath set you over . if a father as a father is bound to doe what answers this in his family , unto his children ; a master as a master to his servants ; if you will justifie your selves as fathers , or rulers of your country , you 'll find in your account this to be incumbent on you . 2 take heed , of thē that would temper clay & iron , things that will not mingle , that would compound carnall and fleshly things , with heavenly things and spirituall , that they may not intangle your spirits : the great disigne of grasping temporall power , upon a spirituall account , will prove at last to be the greatest badge of antichrist : hitherto god hath appeared against it , and will no doubt to the end ; if either you , by the authority god hath given you in the world , shall take upon you to rule the house of god , as formally such , as his house , though you rule the persons , whereof is it made up , or those who are , or pretend to be of that house , to rule the world on that account , your day & theirs will be nigh at hand . 4. now because you wait on god for direction in reference to the propagation of the gospell , and the preventing that which is contrary to sound doctrine and godlynesse , i shall very briefly give you to this end , some principles whereon you may rest in your actings ; and some rules , for your diectiron , and so draw to a close . 1. take in the first place what god hath promised concerning magistrates , kings , rulers , judges , and nations , and their subserviency to the church ; what god hath promised they shall doe , that is their duty to doe : he hath not measured out an inheritance for his people , out of the sins of other men : let us a little view some of these promises , and then consider their application to the truth we have in hand , and what is cleared out unto us by them : they are many ; i shall instance in some of the most obvious and eminent . esai . 1. 26. i will restore their judges and priests and councellours as at the beginning : it is to syon redeemed , purged , washed in the blood of christ , that this promise is made . esai . 49. 7. kings shall see and arise , and princes shall bow down themselves . the jewes being for the greatest part of them rejected upon the comming of christ , this promise is made unto him upon his powring out of the spirit , for the bringing in of the gentiles : as it is farther enlarged : v. 22 , 23. kings shall be thy nursing fathers , and their queenes thy nursing mothers . isai : 60. looks wholy this way : taste of the nature and intendment of the whole ; and the gentiles shall come to thy light , and kings to the brightnesse of thy rising . therefore thy gates shall be open continually , they shall not be shut day nor night , that mē may bring unto thee the forces of the gentiles , and that their kings may be brought . thou shalt also suck the milke of the gentiles , and shalt suck the brest of kings , and thou shalt know that i the lord am thy saviour & thy redeemer , the mighone of jacob . for brasse i will bring gold , and for iron i will bring silver , and for wood brasse , and for stones iron : i will also make thy officers peace , and thine exactours righteousnesse . v. 3. and the 11. and the 16. 17. to which adde the accomplishment of all those promises mentioned revel. 11 15. and 21. 24. you see here are glorious promises , in the literall expression looking directly to what we assert concerning the subserviency of rulers to the gospell , and the duty of magistrates in supporting the interest of the church : let us concerning them observe these three things as 1. to whom they are made : 2. on what occasion they are given : 3. what is the subject or matter of them in generall . 1. then they are all given and made to the church of christ after his comming in the flesh , and his putting an end to all ceremoniall typicall carnall institutions ; for , 1 , they are every where attended with the circumstances of calling the gentiles , and their flowing in to the church ; which were not accomplished till after the destruction of the iewish church : &c. so is the case in that which you have isai : 49 : v , 20. the children which thou shalt have , after thou hast lost the other , shall say againe in thine eares the place is too straight for me : give place to me that i may dwell . it shall be when the church shall have received the new children of the gentiles , having lost the other of the iewes : which he expresseth mgre at larg , v , 22. thus saith the lord god , behold , i will lift up mine hand to the gentiles , and set up my standard to the people : and they shall bring thy sonnes in their armes and thy daughters shall be carried upon their shoulders . so also are the rest . when god gives the nations to be the inheritance of christ , the holy ghost cautions rulers , and judges to kisse the son , & pay the homage due to him in his kingdome : psal : 2 : 10 : 11 : 2 : because these promises are pointed unto , as accomplished to the christian church in that place in the revelation , before mentioned , and the seaventh angell sounded , and there were great voices in heaven , saying , the kingdomes of this world are become the kingdomes of our lord ▪ and of his christ , and he shall reigne for ever and ever . chap : 11 : 15 : and the nations of them which are saved , shall walk in the light of it : and the kings of the earth doe bring their glory and honour into it : chap : 21 : 24 : so that there are plainly promises of kings and princes , iudges , and rulers to be given to the church , and to be made usefull thereunto , and kingdomes and nations , people in their rules and governments to be instrumentall to the good thereof : so that these promises belong directly to us , and our rulers , if under any notion , we belong to the church of christ . 2. fot the occasion of these promises ; it is well knowne what a trust by gods own appointment there was invested in the rulers , judges , kings , and magistrates of the judaicall state and church under the old testament , in reference unto the wayes and worship of god : the prosecution and execution of the laws of god , concerning his house and service being committed to them ; further when they faithfully discharg'd their trust , promoting the worship of god according to his institutions , incouraging , supporting , directing , reproving others , to whom the immediate and peculiar administration of things sacred were committed , destroying , removing what ever was an abomination unto the lord , it was well with the whole people and church , they florished in peace , and the lord delighted in them , and rejoyced over them to doe them good : and on the other side , their neglect in the discharg of their duty , was then commonly attended with the apostacy of the church , and great breakings forth of the indignation of the lord : this the church found in those dayes and bewailed . to hold out therefore the happy state of his people , that he would bring in , he promises them such rulers , and judges as he gave at first , who faithfully discharged the trust committed to them ▪ not that i suppose them bound to the mosaicall rules of penalties in reference to transgressions and offences against gospell institutions , but only that a duty in generall is incumbent on them in reference to the church and truth of god , which they should faithfully discharge ; of which afterward . this then being the occasion of those promises , and their accomplishment being as before , in a peculiar manner poynted at , upon the shaking , calling , and new moulding of the kingdomes and nations of the world , which had given their power to the beast , and thereupon framed a new into a due subserviency to the interest of christ , here is not the least shadow or colour left , for the turning off , and rejecting the sweetnesse of all these promises , upon an account of their being meerely metaphoricall , and shadowing out spirituall glories : neither their beginning nor ending , neither their rise , or fall , will beare any such glosse or corrupting interpretation . 3. as to the matter of these promises , i shall only assert this in generall : that the lord ingageth , that judges , rulers , magistrates ; and such like , shall put forth their power , and act clearly for the good , welfare , and prosperity of the church ; this is plainly held out in every one of them : hence the kingdoms are said to serve the church ; that is all kingdoms , they must doe so , or be broken in pieces , and cease to be kingdoms : and how can a kingdome as a kingdome , ( for it is taken formally , and not materially , meerely for the individualls of it , as appears by the threatning of its being broken in pieces , ) serve the church , but by putting forth its power and strength in her behalfe , isai 60. 12. and therefore upon the accomplishment of that promise , they are said to become the kingdoms of the lord christ , rev. 11. 15. because , as kingdoms , they serve him with their power and authority ; having before , as such , and by their power , opposed him to the utmost . they must nurse the church not with dry breasts , nor feed it with stones and scorpions , but with the good things committed to them . their power and substance in protection and supportment , are to be ingaged in the behalfe thereof : hence god is said to give these judges , rulers , princes , kings , queenes to the church , not setting them in the church , as officers thereof , but ordering their state in the world , ( rev : 11. 15. ) to its behoofe . in summe , there is not any one of the promises recited , but holds forth the utmost of what i intend to assert from them all ; viz. that the lord hath promised , that the magistrates whom he will give , own and blesse , shall put forth their power , and act in that capacity , wherein he hath placed them in the world , for the good , furtherance , and prosperity of the truth and church of christ : they shall protect them with their power , feed them with their substance , adorne them with their favour , & the priviledges wherewith they are intrusted : they shall break their forcibly oppressing adversaries , and take care , that those who walk in the truth of the lord , may lead a peaceable life in all godlinesse and honesty . if then you are such magistrates as god hath promised , ( as , woe be unto you if you are not ) know that he hath undertaken for you , that you shall performe this part of your duty , and i pray that you may rule with him therein , and be found faithfull . 2. the second ground that i would poynt unto , as a bottome of your actings in this thing ariseth from sundry undoubted principles , which i shall briefly mention : and the first is : that the gospell of jesus christ hath a right to be preached and propagated in every nation , and to every creature under heaven . jesus christ is the lord of lords , and king of kings : rev. 17. 14. the nations are given to be his inheritance , and the utmost parts of the earth to be his possession ps. 2. 8 , 9. he is appoynted the heir of all things , heb. 1. 2. god hath set him over the works of his hands , and put all things in subjection under his feet : ps. 8. 7. and upon this account he gives commission to his messengers , to preach the gospell to all nations , math. 28. 19. or , to every creature under heaven : mark . 16. 17. the nations of the world , being of the father given to him , he may deale with them as he pleaseth , and either , bruise them with a rod of iron , and breake them in pieces as a potters vessell , ps. 2. 9. he may fill the places of the earth with their dead bodies , and strike in pieces the heads of the countries . ps. 110. 6. or he may make them his own , and bring them in subjection unto himselfe ; which towards some of them he will effect . rev. 11. 19. now the gospell being the rod of his power , and the scepter of his kingdome , the grand instrument whereby he accomplisheth all his designes in the world , whether they be for life or for death , 2 cor. 2. 16. he hath given that a right to take possession in his name , and authority , of all that he will own in any nation under heaven . ( and indeed , he hath in all of them , some that are his peculiar purchase . rev. 5. 9. whom in despight of all the world , he will bring in unto himselfe . ) to have free passage into all nations , is the undoubted right of the gospell ; and the persons of christs goodwill , have such a right to it , & interest in it , that look from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men , of them may they claime protection in respect of their quiet injoyment , and possession of the gospell . 2. that where ever the gospell is by any nation owned , received , embraced , it is the blessing , benefit , prosperity and advantage of that nation : they that love syon shall prosper , psal. 122. 6. godlinesse hath the promise of this life , and is profitable unto all : 1 tim. 4. 8. the reception of the word of truth , and subjection to christ therein , causing a people to become willing in the day of his power , entitleth that people to all the promises , that ever god made to his church : they shall be established in righteousnesse , they shall be farre from oppression , and for feare and terrour , they shall not draw nigh unto them ; whosoever contends against such a people , shall fall thereby : no weapon that is formed against them shall prosper , every tongue that shall rise against them in judgement , they shall condemne , for this is the inheritance of the servants of the lord : isai. 14. 14 , 15 , 17. to the prosperity of a nation , two things are required . 1. that they be freed from oppression , injustice , cruelty , disorder , confusion in themselves , from their rulers , or others . 2. that they be protected from the sword and violence , of them that seek their ruine from without . and both these doe a people receive , by receiving the gospell . 1. for the first , they have the promise of god , that they shall have judges as at the first : isa : 1. 26. such as in justice and judgement shall beare rule over them and among them ▪ as the first judges whom he stirred up , and gave to his ancient people : their officers shall be peace , and their exactors righteousnesse : isai. 60. 17. even the very gospell which they doe receive , is only able to instruct them to be just , ruling in the feare of the lord , for that only effectually teacheth the sonnes of men , to live righteously , soberly , and godly in this present world : tit : 2. 12. 2. and for the second , innumerable are the promises , that are given to such a people ; whence the psalmist concludes upon the consideration of the mercies , they doe and shall enjoy , happy is the people whose god is the lord : psal : 144. 15. the glorious god will be to them a place of rivers and broad waters , in which no gally with oares , nor gallant ship shall passe by , the lord will be their redeemer , law-giver , king , and saviour : isai : 33. 21. it will interest any people in all the promises , that are made for the using of the church , to thresh , break , destroy , burthen , fire , consume , and slay the enemies thereof : so farre shall a people be from suffering under the hands of oppressors , that the lord will use them for the breaking and destruction of the nimrods of the earth , and this blessing of the nations doe they receive by the faith of abraham . 3. the rejection of the gospell by any people or nation to whom it is tendred , is alwaies attended with the certain and inevitable destruction of that people or nation , which sooner or later , shall without any help or deliverance be brought upon them , by the revenging hand of christ . when the word of grace was rejected and despised by the jewes , the messengers of it professedly turning to the gentiles : act : 13. 46. and chap. 28. v. 28. god removing it from them , unto a nation that would bring forth fruit : math. 21. 43. as it did in all the world , or among all nations , for a season : col : 1. 6 , with what a fearfull and tremendous desolation he quickly wasted that people , is known to all : he quickly slew , and destroyed those husbandmen , that spoyled his vineyard , and let it forth unto others , that might bring him his fruit in due season . hence , when christ is tendred in the gospell , the judges and rulers of the nations , are exhorted to obedience to him , upon paine of being destroyed upon the refusall thereof : psal : 2. 12. and we have the experience of all ages , ever since the day , that the gospell began to be propagated in the world : the quarrell of it was revenged on the jewes by the romans , upon the romans by the goths , vandalls , and innumerable barbarous nations ; and the vengeance due to the antichristian world is at hand , even at the doore . the lord will certainly make good his promise to the utmost , that the kingdoms and nations , which will not serve the church , even that kingdome and those nations shall utterly perish : isai. 60. 12. 4. that it is the duty of magistrates to seeke the good , peace , and prosperity of the people committed to their charge , and to prevent , obviate , remove , take away every thing , that will bring confusion , destruction , desolation upon them : as mordecai procured good things for his people , and prosperity to his kindred : esther . 10. 4. and david describes himselfe with all earnestnesse , pursuing the same designe , ps : 101. magistrates are the ministers of god for the good , ( universall good ) of them to whom they are given , rom. 13. 14. and they are to watch and apply themselves to this very thing : v. 6. and the reason the apostle gives to stirre up the saints of god to pray amongst all sorts of men , in speciall for kings , and those that are in authority , to wit , that they may in generall , come to the knowledge of the faith , and be saved , and in particular discharge the duty and trust committed to them ( for on that account are they to pray for them , as kings and men in authority ) is , that we may lead a quiet and peaceable life in all godlinesse & honesty : 1 tim: 2. 1 , 2 , 3 , 4. it being incumbent on them , to act even as kings and men in authority , that we may so doe : they are to feed the people committed to their charge with all their might , unto universall peace , and welfare : now the things that are opposite to the good of any nation or people , are of two sorts . first ; such as are really , directly , and immediatly opposed to that state and condition , wherein they close together , and find prosperity . in generall , seditions , tumults , disorders ; in particular , violent , or fraudulent breakings in upon the respective designed bounds , priviledges , and enjoyments of singular persons , without any consideration of him who ruleth all things , are of this kind : if nations and rulers might be supposed to be atheists , yet such evills as these , tending to their dissolution , and not being , they would with all their strength labour to prevent , either by watching against their commission , or inflicting vengeance on them that commit them , that others may heare , and feare , and doe so no more . 2. such as are morally and meritoriously opposed to their good and wellfare ; in that they will certainly pluck down the judgements and wrath of god upon that nation or people , where they are practised , and allowed : there are sinnes for which the wrath of god will be assuredly revealed from heaven , against the children of disobedience : sodom and gomorrah are set forth as examples of his righteous judgement in this kind . and shall he be thought a magistrate , to beare out the name , authority , and presence of god to men , that so he , and his people , have present peace , like a heard of swine , cares not , though such things as will certainly , first eat and devoure their strength , and then utterly consume them , doe passe for currant : seeing that they that rule over men , must be just , ruling in the feare of the lord , the sole reason why they sheath the sword of justice in the bowells of theeves , murtherers , adulterers , is not because their outward peace is actually disturbed by them , and therefore they must give example of terrour to others , who being like minded , yet are not yet actually given up to the practice of the like abomination , but also , yea principally , because he in whose stead they stand and minister to the world , is provoked by such wickednesse to destroy both the one and the other : and if there be the same reason to be evidenced concerning other things , they also call for the same procedure . to gather up now what hath been spoken : considering the gospells right and title , to be propagated with all its concernments , in every nation under heaven , the blessing , peace , prosperity , and protection wherewith it is attended , when , and where received , and the certain destruction , and desolation , which accompanies the rejection and contempt thereof , considering the duty that by gods appoyntment , is incumbent on them that rule over men , that in the feare of the lord they ought to seek the good , peace , and wellfare , and prosperity of them committed to their charge ; to prevent , obviate , remove , revenge that which tends to their hurt , perturbation , dissolution , destruction , immediate from heaven , or from the hand of men , and in the whole administration to take care , that the worshippers of god in christ , may lead a quiet and peaceable life in all godlinesse and honesty , let any one , who hath the least sense upon his spirit , of the account which he must one day make to the great king and judge of all the world , of the authority and power wherewith he was intrusted , determine , whether it be not incumbent on him by all the protection , he can afford , by all the priviledges he can indulge , the supportment that he can grant , by all that incouragement , which upon the highest account imaginable , he is required or allowed to give to any person whatsoever , to further the propagation of the gospell , which upon the matter is the only thing of concernment , as well unto this life , as that which is to come . and if any thing be allowed in a nation , which in gods esteeme may amount to a contempt and despising thereof , men may be taught by sad experience , what will be the issue of such allowance . 3. i shall only propose one thing more to your consideration . although the institutions and examples of the old testament , of the duty of magistrates , in the things and about the worship of god , are not in their whole latitude and extent to be drawn into rules , that should be obligatory to all magistrates now under the administration of the gospell ; and that because the magistrate then was custos , vindex , & administrator legis judicialis , & politiae mosaicae , from which as most think we are freed ; yet doubtlesse there is something morall in those institutions , which being uncloathed of their judaicall forme , is still binding to all in the like kind , as to some analogie and proportion : subduct from those administrations , what was proper to , and lyes upon the account of the church and nation of the jewes , and what remains , upon the generall notion of a church and nation , must be everlastingly binding : and this amounts thus farre at least , that judges , rulers , and magistrates , which are promised under the new testament , to be given in mercy , and to be of singular usefulnesse , as the judges were under the old , are to take care that the gospell church , may in its concernment as such , be supported and promoted , & the truth propagated , wherewith they are intrusted ; as the others took care , that it might be well with the judaicall church , as such . and on these and such like principles as these are , may you safely bottome your selves in that undertaking , wherein you seek for direction from god this day . for the rules which i intimated i shall but name them , having some years since delivered my thoughts to the world at large in this subject ; and i see no cause as yet to recede from any thing then so delivered . take only then for the present , these briefe directions following . 1. labour to be fully perswaded in your own minds , that you be not carried up and down with every wind of doctrine , and be tempted to harken after every spirit , as though you had received no truth , as it is in jesus . it is a sad condition , when men have no zeale for truth , nor against that which is opposite to it , what ever they seem to professe ; because indeed having not taken in any truth in the power and principle of it , they are upon sad thoughts , wholly at a losse , whether there be any truth or no : this is an unhappy frame indeed , the proper condition of them whom god will spew out of his mouth . 2. know that error and falshood have no right or title , either from god , or man , unto any priviledge , protection , advantage , liberty , or any good thing , you are intrusted withall : to dispose that unto a lye , which is the right of & due to truth , is to deale treacherously with him by whom you are employed : all the tendernesse , and forbearance unto such persons as are infected with such abominations , is soly upon a civill account , and that plea which they have for tranquillity , whilest neither directly nor morally they are a disturbance unto others . 3. know that in things of practice , so of perswasiō , that are impious and wicked , either in themselves or in their naturall & unconstrained consequences , the plea of conscience is an aggravation of the crime : if mens consciences are seared , and themselves given up to a reprobate mind , to doe those things that are not convenient , there is no doubt but they ought to suffer such things , as to such practises are assigned and appoynted . should i now descend unto particulars , in all the things mentioned , and insist on them , time would wholly faile me , neither is it a work for a single sermon : and therefore in one word i shall wind up the whole matter and end . know them then , that are faithfull and quiet in the land , regard the truth of the gospell : remember the daies of old , what hath done you good , quieted your hearts in distresse , crown'd your undertakings with sweetnesse : loose not your first love : draw not out your own thoughts for the counsell of god : seek not great things for your selves : be not moved at the lusts of men , keep peace what in you lyeth , with all that feare the lord : let the glory of christ , be the end of all your undertakings . &c. finis . notes, typically marginal, from the original text notes for div a90290e-140 sermon on heb : 12. 27 , 28. psal. 2. 11 , 12. acts 1. 6 , 7. serm. on heb. 12. 28 obad. 12. 13. isa. 6. disc. of toleration . dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, 1616-1683. 1700 approx. 100 kb of xml-encoded text transcribed from 34 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53735 wing o819 estc r30762 11467280 ocm 11467280 47792 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53735) transcribed from: (early english books online ; image set 47792) images scanned from microfilm: (early english books, 1641-1700 ; 1467:17) dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, 1616-1683. the second edition. [2], 60 p. printed for, and sold by will. marshal ..., london : [1700] reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -catechisms -english. catechisms, english. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion dr. john owen's two short catechisms , wherein the principles of the doctrine of christ are unfolded and explained . proper for all persons to learn before they be admitted to the sacrament of the lord's supper , and compos'd by him for the use of all congregations in general . the second edition . come ye children , hearken unto me , i will teach you the fear of the lord , psalm 34. 11. london : printed for , and sold by will. marshal at the bible in newgate-street : where you may be supplied with most of dr. owen's works . likewise the true effigies of dr. owen : also other effigies , as mr. caryl , mr. mead , mr. baxter , mr. clark , &c. at the bible in newgate-street , over against the blue-coat hospital gate . liveth william and joseph marshall , bookseller and stationer : where is a warehouse , and is sold all sorts of paper-hangings , by wholesale or retale , very delightful for rooms or closets , of the newest invention of figures , as irish and diamond-stitch , carpit or turky , and forest-work , &c. also most sorts of plain colours , printed with a hot role like your stuffs , sold very cheap . you may likewise be furnisht with screens ready made , at low prices , &c. and all other sorts of paper , both brown , white-brown and writing ; and paper-book , as shop-books , pocket-books , and mathematical-books ; affidavits for burying in woollen , slates and slate-books , letter-cases , copy-books , best ink for records , royal shining japan ink , holman's ink-powder , india ink ; quills , pens , wax , pencils , files , wafers and boxes , &c. likewise bibles , testaments , psalters , catechisms , spelling-books , accidences , grammars , rich's short-hand with his testament and singing-psalms , and other short-hand books , and most sorts of books , either school-books or others : ☞ and you may have bills , bonds , or funeral tickets , printed at reasonable rates . also dr. daffy's elixir , blagrave's spirits of scurv-y grass , both golden and plain . the queen of hungary's water . pawlet's chymical water for teeth & gums ; bromfield's and matthew's pills rightly prepared . all sold , as above , at the bible in newgate-street . where is sold , a guide to parish clarks for singing psalms , by henry playford , price 1 s. as also playford , psalms , and his divine companion , &c. to my loving neighbours and christian friends . brethren , my hearts desire and request unto god for you is , that ye may be saved : i say the truth in christ also , i lye not , my conscience bearing me witness in the holy ghost , that i have great heaviness , and continual sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godliness ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the cross of christ , whose end is destruction , whose god is their belly , who mind earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these few years past ; and how i have kept back nothing ( to the utmost of the dispensation to me committed ) that was profitable unto you ; but have shewed you and taught you publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lord jesus christ. now with what sincerity this hath been by me performed ; with what issue and success by you received , god the righteous judge will one day declare ; for before him , must both you and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to be servant to the least of you in the work of the lord. and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indeavours in this kind , after the ordinance of publick preaching the word , there is not , i conceive , any more needful , ( as all will grant that know the estate of this place , how taught of late days , how full of grosly ignorant persons ) then catechising , which hath caused me to set aside some hours for the compiling of these following , which also i have procured to be printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . 1. the lesser catechism may be so learned of the younger sort , that they may be ready to answer to every question thereof . 2. the greater will call to mind much of what hath been taught you in publick , especially concerning the person and offices of jesus christ. 3. out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . 4. the texts of scripture quoted , are diligently to be sought out and pondered , that you may know indeed whether these things are so . 5. in reading the word , you may have light into the meaning of many places , by considering what they are produced to confirm . 6. i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . 7. the handling of moral duties i have wholly omitted , because by god's assistance i intend for you a brief explication of the lord's prayer , and the ten commandments , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the pains hath been mine , so i pray that the benefit may be yours , and the praise his , to whom alone any good , that is in this or any thing else , is to be ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hit herto hath been unshaken , in these divided times , and grant that the scepter and kingdom of his son may be gloriously advanced in your hearts , that the things which concern your peace may not be hidden from your eyes in this your day : which is the daily prayer of your servant in the work of the lord , j. o. from my study , septem . the last . the lesser catechism . question , whence is all truth concerning god , and our selves to be learned ? answer . from the holy scripture , the word of god. q. what do the scriptures teach that god is ? a. an eternal , infinite , most holy spirit , giving being to all things , and doing with them whatsoever he pleaseth . q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father son , and holy ghost . q. what else is held forth in the word concerning god , that we ought to know ? a. his decrees , and his works . q what are the decrees of god concerning us ? a. his eternal purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby he createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spiritual obedience , according to his law given unto us . q. are me able to do this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came we into this estate , being at the first created in the image of god , in righteousness and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may we be delivered from this miserable estate . a. onely by jesus christ. q. what is jesus christ ? a. god and man united in one person , to be a mediator between god and man. q. what is he unto us ? a. a king , a priest , & a prophet . q. wherein doth he exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefly consist ? a. in offering up himself an acceptable sacrifice on the cross , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his prophetical office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby we must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. he did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universal company of god's elect , called to the adoption of children . q. how come we to be members of this church ? a. by a lively faith. q. what is a lively faith ? a. an assured resting of the soul upon god's promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come we to have this faith ? a. by the effectual working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are we accounted righteous for our faith ? a. no , but only for the righteousness of christ , freely imputed unto us , and laid hold of by faith. q. 1. is there no more required of us , but faith onely ? a. yes , repentance also , and holiness . q. 2. what is repentance ? a. a forsaking of all sin , with godly sorrow for what we have committed . q. 3. what is that holiness which is required of us ? a. universal obedience to the will of god revealed unto us . q. what are the privileges of believers . a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seals of the new covenant ; fifthly , christan liberty ; sixthly , resurrection of the body to life eternal . q. 1. vvhat are the sacraments , or seals of the new covenant ? a. visible seals of god's spiritual promises , made unto us in the blood of jesus christ. q. 2. vvhich be they ? a. baptism and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , we are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lord's supper ? a. an holy ordinance of christ appointed to communicate unto believers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. 2. who have a right unto this sacrament ? a. they only who have an interest in jesus christ by faith. q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mystical body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory be to god on high . the greater catechisme . chap. i. of the scripture . question 1. what is christian religion ? a. the only ( a ) way of 1 2 knowing god aright , and ( b ) living unto him . ( a ) joh. 14. 5. ch . 17. 3. act. 4. 12. ( b ) col. 1. 10. 2. cor. 5. 15. gal. 2. 19 , 20. q. 2. whence is it to be learned ? a. from the holy 3 scripture onely . isa. 8. 20. joh. 5. 39. q. 3. what is the scripture ? a. the books of the ( a ) old , & ( b ) new 4 5 6 testament , ( c ) given by inspiration from god , containing all things necessary to be believed and done , that god may be worshipped and our souls saved . ( a ) isa. 8. 20. rom. 3. 2. ( b ) rev. 22. 19 , 20. ( c ) 2 tim. 2. 16 , 17. psal. 19. 7 , 8. jer. 7. 31. joh. 20. 31. q. 4. how know you them to be the word of god ? a. by the ( a ) testimony 7 of god's spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and clear divine truth , that shineth in them . ( a ) matth. 16 , 17. joh. 16. 13. 1 thess. 2. 13. 1 joh. 2. 20. 1 joh. 5 , 6. ( b ) luk. 24. 32. 1 cor. 2. 14. heb. 4. 12. 2 pet. 1. 19. chap. ii. of god. q. 1. what do the scriptures teach concerning god ? a. first , what he is , or his nature ; secondly , what he doth , or his works . exod. 3. 14. isa. 45. 6. heb. 1. 1 , 2 , 3. heb. 11. 6. q. 2. what is god in himself ? a. an ( a ) eternal ( b ) infinite , ( c ) 1 2 3 incomprehensible ( d ) spirit , ( e ) giving being to all things , and doing with them whatsoever he pleaseth , ( a ) deut. 33. 37. isa. 57. 15. revel . 1. 8. ( b ) 1 king. 8. 27. psal. 139. 2 , 3 , 4 , 5. &c. ( c ) exod. 32. 20. 1 tim. 6. 16. ( d ) joh. 4 , 24. ( e ) gen. 1. 1. psal. 115. 3. & 135. 6. isa. 46. 10. joh. 5. 17. heb. 1. 2. q. 3. do we here know god as he is ? a. no his glorious being is not of us , in this life to be comprehended . exod. 33. 23. 1 cor. 13. 12. q. 4. whereby is god chiefly made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. 3. 14. ch . 6. 3. psa. 83. 18. ( g ) exo. 34. 6 , 7. mat. 5. 48. q. 5. what are the names of god ? a. glorious titles , whch he 4 hath given himself , to hold forth his excellencies unto us , with some perfections , whereby he will reveal himself , exod. 3 , 14 , 15. & 6 , 3 , & 34. 6 , 7. gen. 17. 1. q. 6. what are the attributes of god ? a. his infinite perfections , in being and working . revelat. 4. 8 , 9 , 10 , 11. q. 7. what are the chief attributes of his being ? a. ( a ) eternity , ( b ) infiniteness , ( c ) simplicity , 1 2 or purity , ( d ) all-sufficiency , ( e ) perfectness , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. 33. 37. psal. 93. 2. esa. 57. 15. revel . 1. 11. ( b ) 1 king. 8. 27. psal. 139. 1 , 2 , 3 , 4 , 8 , 9. ( c ) exod. 3. 14. ( d ) gen. 17. 1. psal. 135. 4 , 5. ( e ) joh. 11. 7 , 8 , 9. rom. 11. 33 , 34 , 35 , 36. ( f ) mal. 3. 6. jam. 1. 17. ( g ) judg. 8. 19. 1 sam. 25. 34. 2 king. 3. 14. ezek. 14. 16. & 16. 48. matth. 16. 16. act. 24. 15. 1 thes. 1. 9. ( h ) dan. 11. 3. esa. 46. 10. ephes. 1. 5. 11. jam. 1. 18. ( i ) psal. 7. 2 & 139. 2. & 147. 4. jer. 11. 20. heb. 4. 13. q. 8. what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodness , ( l ) power , ( m ) 3 4 justice , ( n ) mercy , ( o ) holiness , ( p ) wisdom , and the like , which he delighteth to exercise towards his creatures , for the praise of his glory ( k ) psal. 119. 68. mat. 19. 17. ( l ) exod. 15. 11. psal. 62. 10. revel . 19. 1. ( m ) zeph. 3. 5. psal. 11. 7. jerem. 12. 1. rom. 1. 30. ( n ) psal. 130. 7. rom. 9. 15. ephes. 2. 4. ( o ) exod. 15. 11. josh. 24. 19. hab. 1. 13. revel . 4. 8. ( p ) rom. 11. 33. & 16. 17. chap. iii. of the holy trinity . q. 1. is there but one god to whom these properties do belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , son , and holy ghost . ( a ) deut. 6. 4. matth. 19. 17. ephes. 4 , 5 , 6. ( b ) gen. 1. 7. 1 joh. 5. 7. matth. 28. 19. q. 2. what mean you by person ? a. a distinct manner of 1 2 3 subsistence or being , distinguished from the other persons , by its own properties . joh. 5. 17. heb. 1. 3. q 3. what is the distinguishing property of the person of the father ? a. to be of himself onely , the fountain of the god-head . joh. 5. 26 , 27. ephes. 1. 3. q 4. what is the property of the son ? a. to be begotten of his father , from eternity . psal. 2. 7. joh. 1. 14. and 3. 16. q. 5. what of the holy ghost ? a. to proceed from the father and the son. joh. 14. 17. & 16. 14. and 15. 26. and 20. 22. q. 6. are these three one ? a. one ( a ) every way , in nature , will , and essential properties , ( b ) distinguished onely in their personal manner of subsistence ( a ) ioh. 10. 30. rom. 3. 30. ( b ) ioh. 15. 26. 1 ioh. 5. 7. q. 7. can we conceive these things as they are in themselves ? a. neither ( a ) we , nor yet the ( b ) angels 4 of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) 1 tim. 6. 16. ( b ) esa. 6. 2 , 3. ( c ) col. 1. 11 , 12 , 13 , 14. chap. iv. of the works of god , and first , of those that are internal and immanent . q. 1. what do the scriptures teach concerning the works of god ? a. that they are of two sorts ; first , internal 1 in his counsel , decrees , and purposes towards his creatures ? secondly , external , in his works , over and about them , to the praise of his own glory . act. 15. 18. prov. 16. 4. q 2. vvhat are the decrees of god ? a. ( a ) eternal , ( b ) unchangeable purposes 2 3 4 of his will , concerning the being , and well-being of his creatures . ( a ) mich. 5. 2. ephes. 3. 9. act. 15. 18. ( b ) esa. 14. 24. esa. 46. 10. rom. 9. 12. 2 tim. 2. 19. q. 3. concerning which of his creatures chiefly are his decrees to be considered ? a. angels , and men , for whom other things were ordained . 1 tim. 5. 21. jud. 6. q. 4. vvhat are the decrees of god concerning men ? a. election , and reprobation . rom. 9. 11 , 12. q. 5. what is the decree of election ? a. the ( a ) eternal , ( b ) free , ( c ) immutable 5 6 purpose of god , ( d ) whereby in jesus christ , he chuseth unto himself , whom he pleaseth , out of ( e ) whole mankind , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happiness hereafter , for the praise of his glory , by the way of mercy ( a ) eph. 1. 4. act. 13. 48. rom. 8. 29 , 30. ( b ) mat. 11. 26. ( c ) 2 tim. 2. 19. ( d ) ephes. 1. 4 , 5. mat. 22. 14. ( e ) rom. 9. 18 , 19 , 20 , 21. ( f ) joh. 6. 37. & chap. 17. 6. 9. 10. 24. q. 6. doth any thing in us move the lord thus to chuse us from amongst others ? a. no , in no wise , we are in the same lump with others rejected , when separated by his undeserved grace . rom. 9. 11 , 12. matth. 11. 25. 1 cor. 4. 7. 2 tim. 1. 9. q. 7. vvhat is the decree of reprobation ? a. the eternal purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. 9. 11 , 12. 21 , 22. prov. 16. 4. mat. 11. 25 , 26. 2 pet. 2. 12. jude 4. chap. . v of the works of god that outwardly are of him . q. 1. what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of 1 actual providence . psal. 33. 9. heb. 1. 2 , 3. q. 2. what is the work of creation ? a. an act or work of god's almighty power , whereby of nothing , in six days , he created heaven , earth , and the sea , with all things in them contained , gen. 1. 1. exod. 20. 11. prov. 16. 4. q. 3. wherefore did god make man ? a. for his own glory in his service 2, 3 and obedience , gen. 1. 26 , 27. & 2. 16 , 17. rom. 9. 23. q. 4. was man able to yield the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousness and holiness , gen. 1. 26. eccles. 7. 29. ephes. 4. 24. col. 3. 10. q. 5. what was the rule , whereby man was at first to be directed in his obedience ? a. the moral , or eternal law of 4 god implanted in his nature , and written in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typified by the tree of knowledge of good and evil , gen. 2. 15 , 16 , 17. rom. 2. 14 , 15. ephes. 4. 24. q. 6. do we stand in the same covenant still , and have we the same power to yield obedience unto god ? a. no , the ( a ) covenant was 5 broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to do good utterly lost . ( a ) gen. 3. 16 , 17. 18. gal. 3. 10 , 11. 21. heb. 7. 19. & 8. 13. ( b ) joh. 14. 4. psal. 51. 5. ( c ) gen. 6. 5. jer. 13. 23. chap. vi. of gods actual providence . q. 1. what is gods actual providence ? a. the effectual working of his 1 2 3 power , and almighty act of his will , whereby he sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which he hath ordained for them , exod. 4. 11. job 5. 10 , 11 , 12. & 9. 5 , 6. psal. 147. 4. prov. 15. 3. esa. 45. 6 , 7. joh. 5. 17. act. 17. 28. heb. 1. 3. q. 2. how is this providence exercised towards mankind ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a general manner ; yet with various and divers dispensations . ( a ) deut. 32. 10. psal. 17. 8. zech. 2. 8. mat. 16. 18. & 19. 2. 29. 1 pet. 5. 7. ( b ) gen. 9. 5. psal. 75. 6 , 7. esa. 45. 6. mat. 5. 45. q 3. wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all 4 things to work together for their good , secondly , in ( b ) ruling and disposing of kingdoms , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. 6. 31 , 32 , 33. rom. 8. 28. 1 tim. 6. 16. 2 pet. 1. 3. ( b ) psal. 105. 14. 15. esa. 44. 28. dan. 2. 44. rom. 9. 17. ( c ) esa. 60. 12. zech. 12. 2 , 3 , 4 , 5. luk. 18. 7. revel . 17. 14. q. 4. doth god rule also in and over the sinful actions of wicked men ? a. yea , he willingly ( according 5 to his determinate counsel ) suffereth them to be , for the manifestation of his glory , and by them effecteth his own righteous ends , 2 sam. 12. 11. & 16. 10. 1 kin. 11. 31. & 22. 22. job 1. 21. prov. 22. 14. esa. 10. 6 , 7. ezek. 21. 19 , 20 , 21. amos 7. 17. act. 4. 27 , 28. rom. 1. 24. & 9. 22. 1 pet. 2. 8. revel . 17. 17. q. 5. doth the providence of god extend it self to every small thing ? a. the least grass of the field , hair of our heads , or worm of the earth , is not exempted from his knowledge and care , job 39. psal. 104. 21. & 145. 15. jonah 4. 7. mat. 6. 26 , 27 , 28 , 29. & 10. 29. 30. chap. vii . of the law of god. q. 1. which is the law that god gave man at first to fulfill ? a. the same which was afterwards 1 written with the finger of god in two . tables of stone on mount horeb , called the ten commandements , rom. 2. 14 , 15. q. 2. is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. 5. 17. 1 joh. 3. 4. rom. 3. 31. jam. 2. 8. gal. 3. q. 3. are we able of our selves to 2 3 perform it ? a. no , in no wise , the law is spiritual , but we are carnal , 1 king. 8. 46. gen. 5. 6. joh. 15. 5. rom. 7. 11. and 8. 7. 1 joh. 1. 8. q. 4. did then god give a law which could not be kept ? a. no , when god gave it , we had power to keep it , which since we have lost in adam , gen. 1. 26. ephes. 7. 29. rom. 5. 12. q. 5. whereto then doth the law now serve ? a. for two general ends , first , ( a ) to be a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ. ( a ) psal. 11. 9. 5. 1 tim. 1. 8 , 9. ( b ) gal. 3. 24 , q. 6. how doth the law drive us unto christ ? a. divers ways , as first , ( a ) by laying open unto us the utter disability of our nature , to do any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soul under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. 7. 7 , 8 , 9. gal. 3. 19. ( b ) rom. 3 : 19 , 20. & 4. 15. & 5. 20. gal. 3. 10. ( c ) gal. 3. 22. heb. 2. 15. chap. viii . of the state of corrupted nature . q. 1. how came this weakness and disability upon us ? a. by the sin , and 1 shameful fall of our first parents , rom. 5. 12. 14. q. 2. wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that we were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our souls with his were deprived of that holiness , innocency , and righteousness wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , we are made obnoxious to the curse . ( a ) joh. 3. 36. rom. 5. 12. ephes. 2. 3. ( b ) gen. 3. 10. ephes. 4. 23 , 24. col. 3. 10. ( c ) job 14. 4. psal. 51. 7. joh. 3. 6. rom. 3. 13. ( d ) gen. 6. 5. ephes. 2. 1. jer. 6. 16. & 13. 23. rom. 8. 7. ( e ) gen. 3. 17. gal. 3. 10. q. 3. wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the 2 guilt of death , temporal and eternal ; secondly , ( b ) the loss of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despair and anguish here , with , fourthly , eternal damnation hereafter . ( a ) gen. 2. 17. rom. 1. 18. & 5. 12. 17. ephes. 2. 3. ( b ) gen. 3. 24. ezek. 16. 3 , 4 , 5. ephes. 2. 13. ( c ) gen. 3. 10. esa. 48. 22. rom. 3. 9 , 19. gal. 3. 22. ( d ) gen. 3. 10. 13. joh. 3. 36. q. 4. are all men born in this estate ? a. every one without exception , psal. 51. 7. esa. 53. 5. rom. 3. 9. 12. ephes. 2. 3. q. 5. and do they continue therein ? a. of themselves 3 they cannot otherwise do , being able neither to ( a ) know , or ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god. ( a ) act. 8. 31. & 16. 14. 1 cor. 2. 14. ephes. 5. 8. joh. 1. 5. ( b ) jer. 6. 16. & 13. 2 , 3. luk. 4. 18. rom. 6. 16. & 8. 7. ( c ) joh. 6. 44. 2 cor. 3. 5. q. 6. have they then no way of themselves to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law. chap. ix . of the incarnation of christ. q. 1. shall all mankind then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect. joh. 3. 16. esa : 53. 6. q. 2. what way was this ? a. by sending his own son 1 jesus christ , in the likeness of sinful flesh , condemning sin in the flesh , rom. 8. 3. q. 3. who is this you call his own son ? a. the second person of the trinity , co-eternal , and of the same deity with his father , joh. 1. 14. rom. 1. 3. gal. 4. 4. 1 joh. 1. 1. q. 4. how did god send him ? a. by causing him to be made flesh of a pure virgin , and to dwell among us , that he might be obedient unto death , the death of the cross , esa. 50. 6. joh. 1. 14. luk. 1. 35. phil. 2. 8. 1 tim. 6. 16. chap. x. of the person of jesus christ. q. 1. what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his 1, 2 person ▪ or what he is in himself ; secondly , his offices , or what he is unto us . q. 2. what doth it teach of his person ? a. that he is truely god , and perfect man , partaker of the natures of god and man in one person , between whom he is a mediator , joh. 1. 14. heb. 2. 14 , 15. ephe. 4 , 5. 1 tim. 2. 5. 1 joh. 1. 1. q. 3. how prove you jesus christ to be truely god ? a. divers wayes ; first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb . 21. 5 , 6. in 1 cor. 10. 9. psal. 102. 24 , 25. in heb. 1. 10. esa. 6. 2 , 3 , 4. in joh. 12. 40 , 41. esa. 8. 13 , 14. in luk. 2. 34. rom. 9. 33. esa. 40. 3 , 4. in joh. 1. esa. 45. 22 , 23. in rom. 14. 11. phil. 2. 8. mal. 3. 1. in matth. 11. 10. secondly , by the works of the deity ascribed unto him , as first , of creation , joh. 1. 3. 1 cor. 8. 6. heb. 1. 21. secondly , of preservation in providence , heb. 1. 3. joh. 5. 17. thirdly , 4 miracles . thirdly , by the essential attributes of god , being ascribed unto him ; as first , immensity , mat. 28. 20. joh. 14. 23. ephes. 3. 17. secondly , eternity , joh. 1. 1. revel . 1. 11. mich. 5. 2. thirdly , immutability , heb. 1. 11 , 12 , fourthly , omniscience , joh. 21. 17. revel . 2. 23. fifthly , majesty and glory equal to his father , joh. 5. 23. revel . 5. 13. phil. 1. 2. 6. 9 , 10. fourthly , by the names given unto him ; as first , of god expresly , joh. 1. 1. & 20. 28. act. 20. 28. rom. 9. 5. phil. 2. 6. heb. 1. 8. 1 tim. 3. 16. secondly , of the son of god , joh. 1. 18. rom. 8. 3. &c. q. 4. was it necessary that our redeemer should be god ? a. yes , that he might be able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform . esa. 43. 25. & 53. 6. dan. 9. 17. 19. q. 5. how prove you that he was a perfect man ? a. first , by the prophesies that went before , that so he should be , gen. 3. 15. & 18. 18. secondly , by the relation of their accomplishment , mat. 1. 1. rom. 1. 4. gal. 4. 4. thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as first , a body , luk. 24. 39. heb. 2. 17. & 10. 5. 1 joh. 1. 1. secondly , a soul , matth. 26. 39. mark. 14. 34. and therein , first , a will , mat. 26. 39. secondly , affections , mat. 3. 5. luk. 10. 21. thirdly , indowments , luk. 2. 52. fourthly , general infirmities of nature , mat. 4. 2. joh. 4. 6. heb. 2. 18. q. 6. wherefore was our redeemer to be man ? a. that the nature which had offended , might suffer , and make satisfaction , and so he might be every way a fit and sufficient saviour for men , heb. 2. 10 , 11 , 12 , 13 , 14 , 15 , 16 , 17. chap. xi . of the offices of christ , and first of his kingly . q , 1. how many are the offices of jesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a 1 2 priest ; thirdly , a ( c ) prophet . ( a ) psal. 2. 6. ( b ) psal. 110. 4. ( c ) deut. 18. 15. q. 2. hath he these offices peculiar by nature ? a. no , he onely received them for the present dispensation , until the work of redemtion be perfected , psal. 110. 1. act. 2. 36. & 10. 42. 1 cor. 13. 12. & 15. 27 , 28. phil. 2. 9. heb. 3. 2. 6. & 2. 7 , 8 , 9. q. 3. wherein doth the kingly office of christ consist ? a. in a two-fold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. 110. 3 , 4 , 5 , 6 , 7. q. 4. what is his ruling power in , and over his people ? a. that supream authority , which 3 4 for their everlasting good , he useth towards them , whereof in general there be two acts ; first , ( a ) internal and spiritual , in converting their souls unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) external and ecclesiastical , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. 53. 12. & 59. 20 , 21. with heb. 8. 10 , 11 , 12. esa. 61. 1. 2. joh. 1. 16. & 12. 32. mark 1. 15. mat. 28. 20. 2 cor. 10. 4 , 5. ( b ) mat. 16. 19. 1 cor. 12. 28. ephes. 4. 8 , 9 , 10 , 11 , 12 , 13 , 14. 2 tim. 3. 16 , 17. revel . 22. 18 , 19. q. 5. how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internal , by the 5 mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) external in judgements and vengeance , which oft times he beginneth in this life , and will continue unto eternity , ( a ) psal. 110. joh. 6. 46. & 8. 59. & 9. 41. & 12. 40. 2 cor. 10. 4 , 5 , 6. 1 cor. 5. 6. 1 tim. 1. 20. ( b ) mark 16. 16. luk. 19. 21. act. 13. 11. revel . 17. 14. chap. xii . of christ's priestly office. q. 1. by what means did jesus christ undertake the office of an eternal priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto he yielded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. 110. 4. heb. 4. 5 , 6. & 7. 17 , 18. ( b ) esa. 50. 4 , 5 , 6. heb. 10. 5 , 6 , 7 , 8 , 9 , 10. ( c ) psal. 2. 7 , 8. esa. 53. 8. 10 , 11 , 12 : phil. 2. 7. 9. heb. 12. 2. joh. 17. 2. 4. q. 2. wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. 2. 10. and 4. 15. and 7. 25. q. 3. what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession 1 . ( a ) heb. 9. 13. ( b ) heb. 7. 25. q. 4. what is the oblation of christ ? a. the ( a ) offering up of himself upon the altar of the cross , an holy propitiatory sacrifice for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. 53. 10 , 12. joh. 3. 16. & 11. 51 , 52. & 17. 19. heb. 9. 13 , 14. ( b ) heb. 9. 24. q. 5. whereby doth this oblation do good unto us ? a. divers wayes : first , in that it satisfied the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratified the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation between god and us is wrought , ephes. 2. 14 , 15. q. 6. how did the oblation of christ satisfie god's justice for our sin ! a. in that for us , he underwent the 2 punishment due to our sin , esa. 5. 3. 4 , 5 , 6. joh. 10. 11. rom. 3. 25 , 26. and 4. 25. 1 cor. 15. 3. 2 cor. 5. 21. ephes. 5. 2. 1 pet. 2. 24. q. 7. what was that punishment ? a. the wrath of god , the curse 3 of the law , the paines of hell , due to sinners , in body and soul , gen. 2. 17. deut. 27. 27. esa. 59. 2. rom. 5. 12. ephes. 2. 3. joh. 3. 36. heb. 2. 14. q. 8. did christ undergo all these ? a. yes , in respect of the greatness 4 and extremity , not the eternity and continuance of those pains , for it was impossible he should be holden of death , matth. 26. 28 , 29. mark 14. 33. and 15. 34. gal. 3. 13. ephes. 2. 16. col. 1. 20. heb. 5. 7. psal. 18. 5. q. 9. how could the punishment of one , satisfie for the offence of all ? a. in that he was not a mere 5 man onely , but god also , of infinite more value than all those who had offended , rom. 5. 9. heb. 9. 26. 1 pet. 3. 18. q. 10. how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome 6 to god the judge and law-giver , who had condemned us ; secondly , ( b ) by overcoming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. 20. 28. joh. 6. 38. mark 10. 4 , 5. rom. 3. 25. 1 cor. 6. 20. gal. 3. 13. ephes. 1. 7. 1 tim. 2. 6. heb. 10. 9. ( b ) joh. 5. 24. col. 2. 13 , 14 , 15. 1 thess. 1. 10. heb. 2. 14. 1 pet. 1. 18 , 19. q. 11. what was the ransome that christ paid for us ? a. his own precious blood , act. 20. 28. 1 pet. 1. 19. q. 12. how was the new covenant ratified in his blood ? a. by being accompanied with 7 his death , for that as all other testaments was to be ratified by the death of the testator , gen. 22. 18. heb. 9. 16. & 8. 10 , 11 , 12. q. 13. what is this new covenant ? a. the gracious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. 3. 15. jer. 31. 32 , 33 , 34. & 32. 40. heb. 8. 10 , 11 , 12. ( b ) gal. 3. 8. 16. gen. 12. 3. ( c ) rom. 8. 32 : ephes. 1. 3 , 4. ( d ) mar. 16. 16. joh. 1. 12. & 10. 27 , 28. q. 14. how did christ procure for us grace , faith , and glory ? a. by the way of purchase 8 and merit , for the death of christ deservedly procured of god , that he should bless us with all spiritual blessings , needful for our coming unto him , esa. 53. 11 , 12. joh. 17. 2. act. 20. 28. rom. 5. 17 , 18. ephes. 2. 15. 16. & 1. 4. phil. 1. 29. tit. 2. 14. revel . 1. 5 , 6. q. 15. what is the intercession of christ ? a : his continual solliciting 10 of god on our behalf , begun here in fervent prayers , continued in heaven by appearing as our advocate at the throne of grace , psal. 2. 8. rom. 8. 34. heb. 7. 25. & 9. 24. & 10. 19 , 20 , 21. 1 joh. 2. 1 , 2. joh. 17. chap. xiii . of christ's prophetical office. q. 1. wherein doth the prophetical office of christ consist ? a. in his embassage 1 from god to man , revealing from the bosome of his father , the whole mystery of godliness , the way and truth , whereby we must come unto god , matth. 5. joh. 1. 18. & 3. 32. & 10. 9. 14. & 14. 5 , 6. & 17. 8. & 18. 37. q. 3. how doth he exercise this office towards us ? a. by making known 2 the whole doctrine of truth unto us , in a saving and spiritual manner , deut. 18 18. esa. 42. 6. heb. 3. 1. q. 3. by what means doth he perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. 31. 32 , 33. 2 cor. 3. 3. 1 thess. 4. 9. heb. 8. 10. ( b ) joh. 20. 31. 1 cor. 12. 28. ephes. 4. 8 , 9 , 10 , 11 , 12 , 13. 2 pet. 1. 21. chap. xiv . of the two-fold estate of christ. q. 1. in what estate or condition doth christ exercise these offices ? a. in a two-fold estate ; first , of humiliation 1 2 3 or abasement ; secondly , of exaltation , or glory , phil. 2. 8 , 9 , 10. q. 2. wherein consisteth the state of christ's humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , moral and ceremonial ; thirdly , in his ( c ) passion , or induring all sorts of miseries , even death it self . ( a ) luk. 1. 35. joh. 1. 14. rom. 1. 3. gal. 4. 4. heb. 2. 9 , 14. ( b ) matth. 3. 15. & 5. 17. luk. 2. 21. joh. 8. 46. 2 cor. 5. 21. 1 pet. 1. 19. 1 joh. 3. 5. ( c ) psal. 53. 4 , 5 , 6. heb. 2. 9. 1 pet. 2. 21. q. 3. wherein consists his exaltation ? a. in first , his resurrection ? secondly , ascension ; thirdly , sitting at the right hand of god ; by all which he was declared to be the son of god with power , mat. 28. 18. rom. 1. 4. & 4. 4. ephes. 4. 9. phil. 2. 9 , 10. 1 tim. 3. 16. chap. xv. of the persons to whom the benefits of christs offices do belong . q. 1. unto whom do the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , ( 1 2 3 ) joh. 17. 9. esa. 63. 9. heb. 3. 6. & 10. 21. q. 2. dyed he for no other ? a. none , in respect of his fathers eternal purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. 20. 28. matth. 20. 28. & 26. 28. heb. 9. 28. joh. 11. 51 , 52. esa. 53. 12. joh. 3. 16. & 10 , 11 , 12 , 13. 15. ephes. 5. 25. rom. 8. 32. 34. gal. 3. 13. joh. 6. 37. 39. rom. 4. 25. 2 cor. 5. 19 , 20. q. 3. what shall become of them for whom christ dyed not ? a. everlasting torments for their sins , their portion in their own place , mark 16. 16. joh. 3. 36. matth. 25. 41. act. 1. 25. q. 4. for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , joh. 17. heb. 7. 24 , 25. chap. xvi . of the church . q. 1. how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. 20. 28. ephes. 5. 32. q. 2. what is the church of christ ? a. the whole company of gods 1 2 3 4 5 elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their natural condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. 2. 47. 1 tim. 5. 21. heb. 12. 22 , 23 , 24. ( b ) rom. 1. 5 , 6. rom. 9. 11. 24. 1 cor. 4. 15. 2 tim. 1. 9. ( c ) act. 16. 14. joh. 3. 8. 1 cor. 4. 15. 1 pet. 1. 23. heb. 8. 10. ( d ) ephes. 2. 11 , 12 , 13. col. 1. 13. heb. 2. 14 , 15. 1 pet. 2. 9. ( e ) joh. 17. 21. ephes. 2. 18 , 19 , 20 , 21 , 22. q. 3. is this whole church always in the same state ? a. no , one part of it is militant , the other triumphant . q. 4. what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devil , ephes. 6. 11 , 12. heb. 11. 13 , 14. & 12. 1. 4. q. 5. what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , ephes. 5. 27. revel . 3. 21. & ch . 14. 13. q. 6. are not the church of the 6 jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing only in some outward administrations , ephes. 2. 12. 13 , 14 , 15 , 16. 1 cor. 10. 3. gal. 4. 26. 27. heb. 11. 15. 26. 40. q. 7. can this church be wholly overthrown on the earth ? a. no , unless the decree of god may be changed , and the promise of christ fail . matth. 16. 18. & 28. 20. joh. 14. 16. joh. 17. 1 tim. 3. 15. 2 tim. 2. 19. chap. xvii . of faith ? q. 1. by what means do we become actual members of this church of god ? a. by a lively justifying faith , 1 whereby we are united unto christ , the head thereof , act. 2. 47. & 13. 48. heb. 11. 6. & 12. 22 , 23. & 4. 2. rom. 5. 1 , 2. ephes. 2. 13 , 14. q. 2. what is a justifying faith ? a. a ( a ) gracious resting upon 2 the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love. ( a ) 1 tim. 1. 16. joh. 13. 15. & 19. 25. rom. 4. 5. ( b ) heb. 4. 16. rom. 8. 38 , 39. gal. 2. 20. 2 cor. 5. 20 , 21. q. 3. have all this faith ? a. none , but the elect of god , tit. 1. 1. joh. 10. 26. matth. 13. 11. act. 13. 48. rom. 8. 30. q. 4. do not then others believe that make profession ? a. yes , with first , historical faith , or a perswasion , that the things written in the word are true , james 2. 9. secondly , temporary faith , which hath some joy of the affections , upon unspiritual grounds , in the things believed , matth. 13. 20. mark 6. 20. joh. 2. 23 , 24. act. 8. 13. chap. xviii . of our vocation , or gods calling us . q. 1. how come we to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling . joh. 6. 29. 44. ephes. 2. 8 , 9. phil. 1. 29. 2 thes. 1. 11. q. 2. what is our vocation , or this calling of god ? a. the free gracious 1 2 act of almighty god , whereby in jesus christ he calleth and translateth us from the state of nature , sin , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectual working of his spirit , in the preaching of the word , col. 1. 12 , 13. 2 tim. 1. 9. deut. 30. 6. ezek. 36. 26. matth. 11. 25 , 26. joh. 1. 13. & 3. 3. 8. ephes. 1. 19. col. 2. 12. 1 cor. 4. 7. jam. 1. 18. 2 pet. 2. 20. act. 16. 14. q. 3. what do we our selves perform in this change or work of our conversion ? a. nothing at all , being meerly 3 wrought upon by the free grace and spirit of god , when in our selves we have no ability to any thing that is spiritually good , matth. 7. 18. & 10. 20. joh. 1. 13. & 15. 5. 1 cor. 12. 3. 1 cor. 2. 5. 2 cor. 3. 5. ephes. 2. 1. 8. rom. 8. 26. phil. 1. 6. q. 4. doth god thus call all and every one ? a. all within the pale of the church are outwardly called by the word , none effectually but the elect. mat. 22. 14. rom. 8. 30. chap. xix . of justification . q. 1. are we accounted righteous and saved for our faith , when we are thus freely called ? a. no , but meerly by the imputation of the righteousness of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. 43. 25. rom. 3. 23 , 24 , 25 , 26. rom. 4. 5. q. 2. what then is our justification , or righteousness before god ? a. the gracious free act 1 of god , imputing the righteousness of christ to a believing sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to be just , and accepted before him , gen. 15. 6. act. 13. 38 , 39. luk. 18. 14. rom. 3. 24 , 26 , 28. rom. 4. 4 , 5 , 6 , 7 , 8. gal. 2. 16. q. 3. are we not then righteous before god , by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfil his law , nor indure his tryal . psal. 130. 3 , 4. psal. 143. 2. esa. 64. 6. luke 17. 10. chap. xx. of sanctification . q. 1. is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holiness , or new obedience . ( a ) act. 20. 21. matth. 3. 2. luk. 13. 3. ( b ) 2 tim. 2. 19. 1 thess. 4. 7. heb. 12. 14. q. 2. what is repentance ? a. godly ( a ) sorrow for every known 1 2 sin committed against god , ( b ) with a firm purpose of heart , to cleave unto him for the future , ( c ) in the killing of sin , the quickning of all graces , to walk before him in newness of life . ( a ) 2 cor. 7. 9 , 10 , 11. act. 2. 37. psal. 51. 17. ( b ) psal. 34. 14. esa. 1. 16 , 17. ezek. 18. 27 , 28. act. 14. 15. ( c ) ephes. 4. 21 , 22 , 23 , 24. rom. 6. 12 , 13. 18 , 19. rom. 8. 1. 2 cor. 5. 17. gal. 6. 15. q 3. can we do this of our selves ? a. no , it is a special gift and grace of god , which he bestoweth on whom he pleaseth , levit. 20. 8. deut. 30. 6. ezek. 11. 19 , 20. 2 tim. 2. 25. act. 11. 18. q. 4. wherein doth the being of true repentance consist , without which it is not acceptable ? a. in its . 3 performance according to the gospel rule , with faith and assured hope of divine mercy , psal. 51. 1 joh. 2. 1 , 2. 2 cor. 7. 10 , 11. act. 2. 38. matth. 27. 4. q. 5. what is that holiness which is required of us ? a. that ( a ) universal 4 5 sincere obedience to the whole will of god , ( b ) in our hearts , minds , wills , and actions , ( c ) whereby we are in some measure made conformable to christ our head . ( a ) psal. 119. 9. 1. sam. 15. 22. joh. 14. 15. rom. 6. 9. heb. 12. 14. t it 2. 12. 2 pet. 1. 5. 6 , 7. esa. 1. 16 , 17. ( b ) 1 cron. 28. 9. deut. 6. 5. matth. 22. 37. ( c ) rom. 8. 29. 1 cor. 11. 1. ephes. 2. 21. col. 3. 1 , 2 , 3. 2 tim. 2. 11 , 12. q. 6. is this holiness or obedience in us perfect ? a. yes , ( a ) in respect 6 of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) 2 king. 20. 3. joh. 1. 1. mat. 5. 48. luk. 1. 6. 2 cor. 7. 1. ephes. 4. 24. tit. 2. 12. ( b ) esa. 64. 6. psal. 130. 3. exod. 28. 38. phil. 3. 8. q. 7. will god accept of that obedience which falls so short of what he requireth ? a. yes from them 7 whose persons he accepteth , and justifieth freely in jesus christ , rom. 12. 1. phil. 4. 18. heb. 13. 16. 1 joh. 3. 22. ephes. 1. 6. q. 8. what are the parts of this holiness ? a. ( a ) internal , in the quickning of all graces , purging all sins ; ( b ) and external , in servent and frequent prayers , almes , and all manner of righteousness . ( a ) heb. 9. 14. ephes. 3. 16. 17. rom. 2. 29. & 6. 12. ( b ) matth. 5. 20. rom. 8. 1 , 2. ephes. 4. 22 , 23. tit. 2. 12. particular precepts are innumerable . q 8. may not others perform these dunes acceptably , as well as those that believe ? a. no , 8 all their performances in this kind are but abominable sins before the lord , prov. 15. 8. joh. 9. 31. tit. 1. 15. heb. 11. 6. chap. xxi . of the priviledges of believers . q. 1. vvhat are the priviledges of those that thus believe and repent ? a. first union with christ ; secondly , adoption of children : thirdly , christian liberty ; fourthly , a spiritual holy right to the seals of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternal . q. 2. what is our union with christ ? a. an ( a ) holy spiritual 1 2 conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby we are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) 1 cor. 12. 12. joh. 15 , 1 , 2. 5 , 6 , 7. & 17. 23. ( b ) ephes. 4. 15. & 5. 23. col. 1. 18. ( c ) 2 cor. 11. 2. ephes. 5. 25 , 26 , 27. revel . 21. 9. ( d ) matth. 16. 18. ephes. 2. 20 , 21 , 22. 1 pet. 2. 4 , 5 , 6 , 7. ( e ) rom. 8. 9. 11. gal. 4. 6. phil. 1. 19. ( f ) joh. 1. 12. 16. ephes. 1. 3. q. 3. what is our adoption ? a. our gracious reception into the family of god , as his children , and co heirs with christ , joh. 1. 12. rom. 8. 15. 17. gal. 4. 5. ephes. 1. 5. q. 4. how came we to know this ? a. by the especial working of the holy 3 spirit in our hearts , sealing unto us the promises of god , and raising up our souls to an assured expectation of the promised inheritance , rom. 8. 15. 17. ephes. 4. 30. 1 joh. 3. 1. rom. 8. 19. 23. titus 2. 12. q. 5. what is our christian liberty ? a. an 4 holy and spiritual ( a ) freedom from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldom of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. 5. 1. ( b ) joh. 8. 32 , 34 , 36. rom. 6. 17 , 18. esa. 61. 1. 1 joh. 1. 7. 2 cor. 5. 21. ( c ) rom. 8. 15. heb. 2. 15. 1 cor. 15. 55 , 57. ( d ) gal. 3. 13. ephes. 2. 15 , 16. gal , 4 , 5. rom. 8. 1. ( e ) act. 15. 10 , 11. gal. 3. 4 , 5 chapters . ( f ) 2 cor. 1. 24. 1 cor. 7. 23. 1 pet. 2. 16. ( g ) 1 cor 2. 12. q. 6. are we then wholly freed from the moral law ? a. yes , as ( a ) a covenant 5 or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holiness , ( a ) jer. 31. 31 , 32 , 33. rom. 7. 1 , 2 , 3. rom. 6. 14. gal. 3. 19. 24. rom. 8. 2. gal. 5. 18. ( b ) mat. 5. 17. rom. 3. 31. & 7. 13. 22 , 25. q. 7. are we not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of 6 god , and commanding for him , we owe them all lawful obedience , rom. 13. 1 , 2 , 3 , 4. 1 tim. 2. 1 , 2. 1 pet. 2. 13 , 14 , 15. chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of believers ? q. 1. what are the seals of the new testament ? a. sacraments instituted of christ to be visible seals and pledges , whereby god in him confirmeth the promises of the covenant to all believers , restipulating of them , growth in faith and obedience , mark 16. 16. joh. 3. 5. act. 2. 38. & 22. 16. rom. 4. 11. 1 cor. 10. 2 , 3 , 4. 1 cor. 11. 26 , 27 , 28 , 29. q. 2. how doth god by these sacraments bestow grace upon us ? a. not by any 1 real , essential conveying of spiritual grace , by corporeal means , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. 4. 2. 1. cor. 10. rom. 4. 11. & 1. 17. mark 16. 16. ephes. 5. 26. q. 3. how do our sacraments differ from the sacraments of the jews ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearness of signification , and the like , not essentially in the things signified or grace confirmed , 1 cor. 10. 1 , 2 , 3. &c. joh. 6. 35. 1 cor. 5. 7. phil. 3. 3. col. 2. 11. chap. xxiii . of baptism . q. 1. which are these sacraments ? a. baptism and the lord's supper . q. 2. what is baptism ? a. an ( a ) holy action appointed 1 2 of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawful minister of the church , ( b ) we are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. 28. 19. mark 16. 15 , 16. ( b ) act. 2. 41. & 8. 37. ( c ) act. 2. 38 , 39. joh. 3. 5. rom. 6. 3 , 4 , 5. 1 cor. 12. 13. q. 3. to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to believers and to their seed , act. 2. 39. gen. 17. 11 , 12. act. 16. 15. rom. 4. 10 , 11. 1 cor. 7. 14. q. 4. how can baptisme seal the pardon of all sins to us , all our personal sins following it ? a. in as much as it is a seal of that promise which gives pardon of all to believers , act. 2. 39. rom. 4. 11 , 12. chap. xxiv . of the lords supper . q 1. what is the lord supper ? a. an ( a ) holy action instituted and 1 appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , 2 powred out , and received of believers . ( a ) mat. 26. 20 , 21. luk. 22. 14 , 15 , 16 , 17 , 18 , 19 , 20. 1 cor. 11. 23 , 24. ( b ) luk. 22. 19. 1 cor. 11. 25 , 26. ( c ) mark 14. 22 , 23 , 24. 1 cor. 11. 24. 25. joh. 6. 63. ( d ) 1 cor. 11. 23. 25. ( e ) 1 cor. 11. 24. mat. 26. 26. ( f ) mat. 26. 26. mark 14. 22. luk. 22. 19. q 2. when did christ appoint this sacrament ? a. on the night wherein he was betrayed to suffer , 1 cor. 11. 23. q 3. whence is the right use of it to be learned . a. from the word , 3 practice , and actions of our saviour , as its institution . q. 4. what were the actions of our saviour to be imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. 26. 26. mark. 14. 22. luk. 22. 19 , 20. 1 cor. 11. 23 , 24. q. 5. what were the words of christ ? a. first , of command , take , eat ; secondly , of promise , this is my body ; thirdly , of institution , for perpetual use , this do , &c. 1 cor. 11. 24 , 25 , 26. q. 6. who are to be 4 5 receivers of this sacrament ? a. those onely have a true right to the signs , who by faith have an holy interest in christ , the thing signified , 1 cor. 11. 27 , 28 , 29. joh. 6. 63. q. 7. do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spiritual change is wrought by the faith of the receiver , not the words of the giver ; to them that believe , they are the body and blood of christ , joh. 6. 63. 1 cor. 10. 4. and 11. 29. chap. xxv . of the communion of saints , the fifth priviledge of believers . q. 1. what is the communion of saints ? a. an holy conjunction 1 between all god's people , wrought by their participation of the same spirit whereby we are all made members of that one body , whereof christ is the head , cant. 6. 9. jer. 32. 39. joh. 17. 22. 1 cor. 12. 12. ephes. 4. 3 , 4 , 5 , 6. 13. 1 joh. 1. 3. 6 , 7. q. 2. of what sort is this union ? a. first , ( a ) spiritual and internal , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) external and ecclesiastical in the same outward ordinances , which is the union of particular congregations . ( a ) 1 cor. 12. 12 , 13. ephes. 2. 16. 19 , 20 , 21 , 22. 1 cor. 10. 17. joh. 17. 11. 21 , 22. joh. 10. 16. heb. 2. 11. ( b ) 1 cor. 1. 10 , 11. rom. 12. 5. 1 cor. 12. 27 , 28. ephes. 4. 11 , 12 , 13. phil. 2. 2. col. 3. 15. 1 pet. 3. 8. chap. xxvi . of particular churches . q. 1. what are particular churches ? a. peculiar ( a ) assemblies ( 1 , 2 ) of professors in one place , ( b ) under officers of christs institution , ( c ) enjoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. 11. 26. 1 cor. 4. 17 , & 11. 22. 2 cor. 1. 1. ( b ) act. 20. 17. 28. & 14. 23. 2 cor. 8. 23. heb. 13. 17. ( c ) 1 cor. 1. 5. revel . 2. 1 , 2 , 3. ( d ) 2 thess. 3. 5. 6. 11. gal. 6. 16. phil. 3. 18. 1 thes. 2. 12. q. 2. what are the ordinary officers of such churches ? a. first ( a ) pastors or doctors 3 to teach and exhort ; secondly , ( b ) elders to assist in rule and government , thirdly , ( c ) deacons to provide for the poor , ( 4 ) rom. 12. 7 , 8. ephes. 4. 10. 1 cor. 12. 28. ( b ) rom. 12. 8. 1 tim. 5. 17. ( c ) act. 6. 2 , 3. q. 3. what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they be faithful in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the souls committed to them , ( d ) going before them in an example of all godliness and holiness of life . ( a ) 1 cor. 4. 2. act. 20. 18 , 19 , 20. ( b ) 2 tim. 2. 15. and 4. 1 , 2 , 3 , 4 , 5. ( c ) tit. 1. 13. 1 tim. 4. 15 , 16. ( d ) tit. 2. 7. 1 tim. 4. 12. matth. 5. 16. act. 25. q. 4. what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) 2 cor. 5. 20. rom. 6. 17. heb. 13. 17. 2 thess. 3. 14. rom. 16. 19. 2 cor. 10. 4 , 5 , 6. ( b ) 1 cor. 4. 1. gal. 4. 14. 1 tim. 5. 17 , 18. ( c ) luk. 10. 7. jam. 5. 4. 1 tim. 5. 17 , 18. 1 cor. 9. 9 , 10 , 11 , 12 , 13. chap. xxvii . of the last priviledge of believers , being the door of entrance into glory . q. 1. what is the resurrection of the flesh ? a. an act of the ( 1 ) mighty power of gods holy spirit , applying unto us the vertue of christs resurrection , whereby at the last day , he will raise our whole bodies from the dust to be united again into our souls in everlasting happiness , job 19. 25 , 26 , 27. psal. 16. 9 , 10 , 11. esa. 26. 19. ezek. 37. 2 , 3. dan. 12. 2. 1 cor. 15 16. &c. revet . 20. 12 , 13. q. 2. what is the end of this whole dispensation ? a. the glory of god in our eternal salvation . to him be all glory , and honour for evermore , amen . finis . imprimatur , john downame . notes, typically marginal, from the original text notes for div a53735-e880 chap. 1. of the greater . chap. 2. chap. 3. chap. 4. chap. 5. 6. chap. 7. chap. 8. chap. 9. chap. 10. chap. 11. chap. 12. chap. 13. chap. 14. chap. 15. chap. 16. chap. 17. chap. 18. chap. 19. chap. 20. chap. 21. chap. 22. chap. 23 , chap. 24. chap. 25. notes for div a53735-e2500 1 every one out of this way everlastingly damned . 2 the life of religion is in the life . 3 popish traditions are false lights leading from god. 4 the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . 5 all humane inventions , unnecessary helps in the worship of god. 6 the word thereof is the sole directory for faith , worship , and life . 7 this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , 1. their antiquity ; 2 preservation from fury ; 3 prophecies in them ; 4 the holiness and majesty of their doctrine , agreeable to the nature of god ; 5 miracles . 6 the testimony of the church of all ages ; 7 the blood of innumerable martyrs , &c. 1 the perfection of gods being is known of us chiefly by removing all imperfections . 2 hence , the abominable vanity of idolaters and of the blasphemous papists that picture god. 3 let us prostrate our selves in holy adoration of that which we cannot comprehend . 4 the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . 1 some of these attributes belong so unto god , as that they are in no sort to be ascribed to any else , as infiniteness , eternity , &c. others are after a sort attributed to some of his creatures , in that he communicateth unto them some of the effects of them in himself , as life , goodness , &c. 2 the first of these are motives to humble adoration , fear , self-abhorrency , the other , to faith , hope , love , and confidence through jesus christ. 3 nothing is to be ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . 4 these last are no less essential unto god than the former , onely we thus distinguish them , because these are chiefly seen in his works . 1 this is that mysterious ark that must not be pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . 2 to deny the deity of any one person , is in effect to deny the whole god-head , for whosoever hath not the son , hath not the father . 3 this onely doctrine remained undefiled in the papacy . 4 we must labour to make out comfort from the proper work of every person towards us . 1 the purposes and decrees of god , so far as by him revealed , are objects of our saith , and full of comfort . 2 further reasons of god's decrees than his own will , not to be enquired after . 3 the changes in the scripture ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . 4 the arminians blasphemy in saying , god sometimes fails of his purposes 5 the decree of election is the fountain of all spiritual graces , for they are bestowed onely on the elect. 6 in nothing doth natural corruption more exalt it self against god , then in opposing the freedom of his grace in his eternal decrees . from the execution of these decrees , flows that variety and difference , we see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . 1 the very outward works of god are sufficient to convince men of his eternal power & god-head , and to leave them inexcusable , if they serve him not . 2, 3 the glory of god is to be preferred above our own , either being , or well-being , as the supream end of them . the approaching unto god in his service , is the chief exaltation of our nature above the beasts that perish . 4 god never allowed from the beginning , that the will of the creature should be the measure of his worship and honour . 5 though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination and curse thereof . 1 to this providence is to be ascribed all the good we do injoy , and all the afflictions we undergoe . 2 fortune , chance , & the like , are names without things , scarce fit to be used among christians , seeing providence certainly ruleth all to appointed ends . 3 no free-will in man , exempted either from the eternal decree , or the over-ruling providence of god. 4 though the dispensations of gods providence towards his people be various , yet every issue and act of it tends to one certain end , their good in his glory . 5 almighty god knows how to bring light out of darkness , good out of evil , the salvation of his elect , out of judas treachery , the jews cruelty , and pilats injustice . 1 this law of god bindeth us now , not because delivered to the jews on mount horeb , but because written in the hearts of all by the finger of god at the first . 2 after the fall , the law ceased to be a rule of justification , and became a rule for sanctification only . 3 it is of free grace that god giveth power to yield any obedience , and accepteth of any obedience that is not perfect . 1 this is that which commonly is called original sin , which in general denoteth the whole misery and corruption of our nature , as first , the guilt of adams actual sin to us imputed ; secondly , loss of gods glorious image , innocency , and holiness ; thirdly , deriving by propagation a nature , 1. defiled with the pollution ; 2. laden with the guilt ; 3. subdued to the power of sin ; 4. a being exposed to all temporal miseries , leading to , and procuring death ; 5. an alienation from god , with voluntary obedience to satan , and lust ; 6. an utter disability to good , or to labour for mercy ; 7. eternal damnation of body and soul in hell. 2 all that a natural man hath on this side hell , is free mercy . 3 the end of this is jesus christ , to all that flye for refuge to the hope set before them . 1 this is that great mystery of godliness , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasure of his wisdom and goodness . 1, 2 though our saviour christ be one god with his father , he is not one person with him . jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . 3 the effential properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternal , every where , of the humanity to be born and dye . 4 4 what ever may be said of either nature , may be said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . 5 the monstrous figment of transubstantiation , or christs corporal presence in the sacrament , fully overthrows our saviours humane nature , and makes him a meer shadow . 6 all natural properties are double in christ , as will , &c. still distinct , all personal , as subsistence , single . 1 in the exercise of these offices , christ is also the sole head , husband , and first-born of the church . 2 papal usurpation upon these offices of christ , manifest the pope to be the man of sin. 3 christs subjects are all born rebels , & are stubborn , until he make them obedient by his word and spirit . 4 christ hath not delegated his kingly power of law-making for his church , to any here below . 5 the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . 1 against both these the papists are exceedingly blasphemous , against the one by making their mass a sacrifice for sins , the other by making saints mediators of intercession . 2 christs undergoing punishment for us was first , typified by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawful and valid in it self ; first , by god's determination , the supream law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished ; fourthly , beneficial to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. 3 no change in all these , but what necessary follows the change of the persons sustaining . 4 the death that christ underwent was eternal , in its own nature & tendance , not so to him , because of his holiness , power , and the unity of his person . 5 he suffered not as god , but he suffered who was god. 6 we are freed from the anger of god , by a perfect rendring to the full value of what he required , from the power of satan by absolute conquest on our behalf . 7 the new covenant is christs legacy in his last will , unto his people , the eternal inheritance of glory being conveyed thereby . 8 the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . ( 9 ) all these holy truths are directly denied by the blasphemous socinians , & of the papists with their merits , masses , penance and purgatory , by consequent overthrown . 10 to make saints our intercessours , is to renounce jesus christ from being a sufficient saviour . 1 christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father , secondly his assistance , which was the fulness of the spirit ; thirdly , his manner of teaching , with authority . 2 to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet , or to have born witness unto all truth . 1 the humiliation of christ , shews us what we must here do , and suffer ; his exaltation , what we may hope for . 2 the first of these holds forth his mighty love to us , the other his mighty power in himself . 3 the onely way to heaven is by the cross. 1 christ giveth life to all that world for whom he gave his life . 2 none that he dyed for shall ever dye . 3 to say that christ died for every man universally , is to affirm that he did no more for the elect then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . 1 the elect angels belong to this church . 2 no distance of time or place breaks the unity of this church ; heaven and earth , from the begining of the world unto the end , are comprized in it . 3 no mention in scripture of any church in purgatory . 4 this is the catholick church , though that term be not to be found in the word in this sense , the thing it self is obvious . 5 the pope challenging unto himself the title of the head of the catholick church , is blasphemously rebellious against jesus christ. 6 this is that ark , out of which whosoever is , shall surely perish . 1 of this faith the holy spirit is the efficient cause , the word the instrumental , the law indirectly , by discovering our misery ; the gospel immediately by holding forth a saviour . 2 faith is in the understanding , in respect of its being , & subsistence in the will and heart , in respect of its effectual working , 1 our effectual calling is the first effect of our everlasting election . 2 we have no actual interest in , nor right unto christ , untill we are thus called . 3 they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god. 1 legal and evangelical justification differ ; first , on the part of the persons to be justified : the one requiring a person legally and perfectly righteous , the other a believing sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a merciful reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amiss , the other as having all amiss pardoned . 1 repentance includeth first , alteration of the mind , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . 2 repentance is either legal , servile , and terrifying , from the spirit of bondage : or , evangelical filial , and comforting , from the spirit of free grace and liberty , which onely is available . 3 every part of popish repentance viz. contrition , confession , and satisfaction , was performed by judas . 4 all faith & profession without this holiness is vain and of no effect 5 true faith can no more be without true holiness , than true fire without heat . 6 merit of works in unprofitable servants , no way able to do their duty is a popish miracle . 7 in christ are our persons accepted freely , and for him our obedience . 8 the best duties of unbelievers , are but white sins . 1 by vertue of this union , christ suffereth in our afflictions ; and we fill up in our bodies what remaineth as his . 2 from christ as head of the church , we have spiritual life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love and redemption ; thirdly , as the foundation thereof , stability , and perseverance . 3 this is that great honour & dignity of believers , which exalts them to & despising all earthly thrones 4 our liberty is our inheritance here below , which we ought to contend for , against all opposers . 5 nothing makes men condemn the law as a rule , but hatred of that universal holiness which it doth require . 6 rule and authority are as necessary for humane society , as fire and water for our lives . 1 this is one of the greatest mysteries of the roman magick and jugling , that corporal elements should have a power to forgive sins , and confer spiritual grace . 1 not the want , but the contempt of this sacrament is damnable . 2 it is hard to say whether the errour of the papists , requiring baptism of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , be the most uncharitable . 1 baptisme is the sacrament of our new birth , this of our further growth in christ. 2 no part of christian religion was ever so vilely contaminated and abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witness the popish horrid monster of transubstantiation , and their idolatrous mass. 3 whatever is more than these is of our own . 4 faith in gods promises which it doth confirm , union with christ , whereof it is a seal , and obedience to the right use of the ordinance it self , is required of all receivers . 5 there is not any one action pertaining to the spiritual nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holiness in the receivers . 1 by vertue of this we partake in all the good and evil of the people of god throout the world. 1 every corruption doth not presently unchurch a people . 2 unholiness of fellow worshippers , defileth not gods ordinances . 3 ministers are the bishops of the lord ; lord-bishops came from rome . 1 the resurrection of the flesh hereafter , is a powerful motive to live after the spirit here . eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53689 of text r214583 in the english short title catalog (wing o746). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 98 kb of xml-encoded text transcribed from 73 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53689 wing o746 estc r214583 99826701 99826701 31106 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53689) transcribed from: (early english books online ; image set 31106) images scanned from microfilm: (early english books, 1641-1700 ; 1768:11) eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, 1616-1683. [12], 130 p. printed for philemon stephens, and are to be sold at his shop, at the sign of the gilded lyon in s. pauls church-yard, london : 1648. an edition of: eschol. running title reads: rules of walking in fellowship. reproduction of the original in the bodleian library. eng christian life -early works to 1800. a53689 r214583 (wing o746). civilwar no eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their f owen, john 1648 18150 26 10 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion eshcol : a cluster of the fruit of canaan ; brought to the borders , for the encouragement of the saints , travelling thitherward , with their faces towards syon . or . rules of direction , for the walking of the saints in fellowship , according to the order of the gospel . collected and explained for the use of the church at coggeshall , by john owen their pastor . for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men . 1 pet. 2. 15. london , printed for philemon stephens , and are to be sold at his shop , at the sign of the gilded lyon in s. pauls church-yard , 1648. an advertisement to the reader . there are ( christian reader ) certaine principles in church affairs , generally consented unto by all men , aiming at reformation ; however diversified among themselves by singular perswasions , or distinguished by imposed and assumed names and titles ; some of these , though not here mentioned , are the bottome and foundation of this following collection of rules for our walking in the fellowship of the gospel : amongst which , these foure are the principall : first , that particular congregations or assemblies of believers , gathered into one body , for a participation of the ordinances of jesus christ , under officers of their own , are of divine institution . secondly , that every faithfull person is bound by vertue of positive precepts , to joyn himself to some such single congregation , having the notes and marks whereby a true church may be knowne and discerned . thirdly , that every man 's own voluntary consent , and submission ▪ to the ordinances of christ in that church whereunto he is joyned , is required for his union therewith , and fellowship therein . fourthly , that all believers of one place , are bound to joyn themselves in one congregation , unlesse through their being too numerous , they are by common consent distinguished into more : which order cannot be disturbed without the guilt of schisme . these principles , evident in the scripture , cleer in themselves , and own'd in the main by all pretending to regular church-reformation , were supposed and taken for granted , at the collection of these ensuing rules . the apostolicall direction and precept in such cases is , that whereunto we have attained , we should walk according to the same rule ; unto whose performance the promise annexed is , that if any one be otherwise minded , god will also reveale that unto him . the remaining differences about church order and discipline , are for continuance so ancient , and by the disputes of men , made so involved and intricate ; the parties at variance so prejudiced and engaged , that although all things of concernment appeare to me , as to others , both consenting with me , and dissenting from me , cleer in the scriptures ; yet i have little hopes of the accomplishment of the promise in revelation of the truth , as yet contested about in men differently minded ; untill the obedience of walking sutably and answerably to the same rules agreed on , be more sincerely accomplished . this perswasion is the more firmly fixed on me every day , because i see men , for the most part , to spend their strength and time , more in the opposing of those things wherein others differ from them , then in the practice of those which by themselves and others are owned , as of the most necessary concernment ; so that , though the lord hath inabled me with some pains and difficulty , to compose an irenicum in the theory of ecclesiasticall discipline ; yet perswaded by my own judgment , i willingly lay it aside , lest it should provewith others , a wandring raven , and choose rather to send forth this dove , to direct the poor of the flock in the practice of those christian duties , which are answerable to the rules by all agreed upon , ayming in the first place at the edification of the flock committed to my own care ; and in the next , to allure all lovers of christ in sincerity , to walk in those wayes which are attended with mercy and peace , not wanting a promise of the revelation of hidden truths ; and in this i am fully resolved , that the practice of any one duty here mentioned , by any one soul before neglected , shall be an abundant recompence for the publishing my name with these papers , savouring so little of those ornaments of art or learning , which in things that come to publick view , men desire to hold out . imprimatur , ja : cranford . decemb. 30. 1647. rules of walking in fellowship , with reference to pastor . rule i. the word and all ordinances dispensed in the administration to him committed , by vertue of ministeriall authority , are to be submitted unto , with ready obedience in the lord . 1 cor. 4. 1. let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . 2 cor. 5. 18 , 20. god hath committed unto us the ministery of reconciliation : now then we are embassadors for christ , as though god did beseech you by us , 2 cor. 4. 7. we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us ; see 2 cor. 6. 1. gal. 4. 14. you received me as an angell of god , even as jesus christ , 2 thess. 3. 14. and if any man obey not our words , note that man , and have no company with him . heb 13. 7. remember them that have the rule over you , who have spoken to you the word of god : v. 13. obey them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you . explication i. there is a two-fold power for the dispensing of the word , 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or ability . 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} authority : the first with the attending qualifications mentioned and recounted , 1 tim. 3. 2 , 3 , 4 , 5 , 6 , 7. tit. 1. 6 , 7 , 8. and many other places , is required to be previously in those , as bestowed on them , who are to be called to office of ministration , and may be in severall degrees and measures in such as are never set apart thereunto , who thereby are warranted to declare the gospel , 1 in cases of necessity . 2 occasionally . 3 desired by the church , and not otherwise solemnly . the second , or authority proper to them who orderly are set apart thereunto , ariseth from 1. christs institution of the office , eph. 4. 11. 2. gods designation of the person , mat. 9. 38. 3. the churches acceptation , election , submission , gal. 4. 14. acts 14. 23. 1 thess. 5. 12 , 13. which doth not give them dominion over the faith of believers , 2 cor. 1. 24. nor make them lords over gods heritage , 1 pet. 5. 3. but entrusts them with a stewardly power in the house of god , 1 cor. 4. 12. that is , the peculiar flock over which , in particular , they are made overseers : acts 20. 28. of whom the word is to be received , 1 as the truth of god , as also from all others speaking according to gospel-order in his name . 2 as the truth held out with ministeriall authority to them in particular , according to the institution of christ , which in other is not so . motives to the observance of this rule , are ; 1. the name wherein they speak and administer , 2 cor. 5. 20. 2. the work which they do , 1 cor. 3. 9. 2 cor. 6. 1. 1 tim. 4. 16. 3. the return that they make . heb. 13. 17. 4. the account that the lord hath of them in his employment , matth. 10. 40 , 41 , 42. luke 10. 16. rule ii. his conversation is to be observed , and diligently followed , so farr as he walks in the steps of jesus christ . 1 cor. 4. 16. i beseech you be followers of me , ch. 11. 1. be ye followers of me , even as i also am of christ . heb. 13. 7. remember them who have spoken unto you the word of god , whose faith follow , considering the end of their conversation . 2 thes. 3. 7. for your selves know how you ought to follow us , for we behaved not our selves disorderly among you . phil. 3. 17. brethren be followers together of me , and mark them which walk so as you have us for an example . 1 tim. 4. 12. be you an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity . l pet. 5. 3. be ensamples to the flock . explicat . ii. that an exemplar conversation was ever required in the dispensers of holy things , both in the old testament and new , is apparent : the glorious vestment of the old ministring priests , vrim and thummim , with many other ornaments , though primitively typicall of jesus christ , yet did not obscurely set out the purity and holinesse required in the administrators themselves , zech. 3. 4. in the new , the shining of their lights in all good works , matth. 5. 16. is eminently exacted : and this not only , that no offence be taken at the waies of god , and his worship by them administred , as hath fallen out in the old testament , jam. 2. 17. and in the new , phil. 3. 18 , 19. but also those who are without may be convinced . 1 tim. 3. 7 : and the churches directed in the practise of all the will and mind of god by them revealed ; as in the places cited , a pastor should be vocall , sermons must be practised as well as preached ; though noahs work-men built the arke , yet themselves were drowned ; god will not accept of the tongue where the devill hath the soule . jesus did do and teach , acts 1. 1. if a man teach uprightly , and walk crookedly , more will fall down in the night of his life , then he built in the day of his doctrine . rule iii. prayer and supplications are continually to be in his behalf , for assistance in the work committed to him . ephes. 6. 18 , 19. pray alwaies with all prayer and supplication in the spirit , for me , that utterance may be given me , that i may open my mouth boldly , to make known the mystery of the gospel , for which i am an embassador . 2 thes. 3. 1 , 2. brethren pray for us , that the word of the lord may run and be glorified , and that we may be delivered from the hands of unreasonable and wicked men . 1 thes. 5. 25. col. 4. 3. praying also for us , that god would open unto us a door of utterance , to speak the mystery of christ , heb. 13. 18. act. 12. 5. prayer was made without ceasing of the church unto god for him , heb. 13. 7. explicat . iii. the greatnesse of the work , for which who is sufficient ? 2 cor. 2. 16. the strength of the opposition , which who almost can resist ? which are incumbent on , and maintained against the ministers of the gospel , call aloud for the most effectuall daily concurrence of the saints , for their supportment , and that love , thank fulnesse , and justice , do almost extort deserved prayers . that these are to be for assistance , incouragement , abilities , successe , deliverance , and protection is proved in the rule . motives . 1. the word will doubtlesse be effectuall , when ability for its administration is a return of prayers , acts 10. 30 , 31. 2. the ministers failing is the peoples punishment , acts 8. 11. isa. 30. 20. 3. his prayers are continually for the church . 4. that for which he stands in so much need of prayers , is the saints good , and not peculiarly his own . help him who carryes the burthen , 1 tim. 3. 8. phil. 2. 17. col. 1. 24. rule iv. reverentiall estimation of him with submission unto him for his works sake . 1 cor. 4. 1. let a man so account of us as of the ministers of christ , and stewards of the mysteries of god . 1 thes. 5. 12. and we beseech you brethren , to know them which labour among you and are over you in the lord , and admonish you , ver. 13. and to esteem them very highly in love for their works sake . 1 tim. 5. 17. let the elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine . 1 pet. 5. 5. submit your selves to the elders . heb. 13. 17. obey them that have the rule over you , and submit your selves . explicat . iv. the respect and estimation here required , is civil , the motive sacred ; honor and reverence is due only to eminency in some kind or other ; prelation is gods stamp upon any person , this is given to pastors , by their employment ; proved by their titles , ; they are called angels , revel. 1. 20. heb. 12. 22. bishops or overseers , ezek. 3. 17. acts 20. 28. they are the lords bishops . 2 cor. 5. 20. stewards , 1 cor. 4. 1. titus 1. 7. men of god . 1 sam. 2. 27. 1 tim. 6. 11. rulers , heb. 13. 7 , 17. lights , mat. 5. 14. salt , math. 5. 13. fathers , 1 cor. 4. 15. and by many more such like terms are they described ; if under these notions they honor god as they ought , god will also honor them as he hath promised : and his people are in conscience to esteem them highly for their works sake ; but if any of them be fallen angels , throwndown starrs , negligent bishops , treacherous embassadors , lordly-revelling-stewards , tyrannicall or foolish rulers , blind guids , unsavory salt , insatiate doggs , the lord and his people shall abhorr them , and cut them off in a moneth , zech. 11. 8. rule v. maintenance for them and their families , by the administration of earthly things , suteable to the state and condition of the churches , is required for their pastors . 1 tim. 5. 17 , 18. let the elders who rule well be counted worthy of double honor , especially they who labour in the word and doctrine . for the scripture saith , thou shalt not muzzle the oxe that treadeth out the corne , for the laborer is worthy of his reward . gal. 6. 6. let him that is taught in the word , communicate to him that teacheth in all good things : vers. 7. be not deceived , god is not mocked , for what a man soweth , that shall he reap . 1 cor. 9. 7. who goeth a warfare at any time at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk of the flock ? vers 9. it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne ; doth god take care for oxen ? vers. 10. or saith he it altogether for our sakes ; for our sakes no doubt , this is written , that he that ploweth should plowe in hope , and he which thresheth in hope , should be made partaker of his hope , vers. 11. if we have sowen unto you spirituall things , is it a great thing , if we shall reap your carnall things ? vers. 13. do not you know , that they which minister about holy things , live of the things of the temple , and they that wait at the altar , are partakers with the altar , vers. 14. even so hath the lord appointed , that they which preach the gospel should live of the gospel , matth. 10. 9 , 10. provide neither gold , nor silver , nor brasse in your purses ; nor scrip for your journey , neither two coats , neither shoes , nor yet staves : for the workman is worthy of his meat . add to these and the like places , the analogie of the primitive allowance in the church of the jews . explic. v. it is a promise to the church under the gospel , that kings should be her nursing fathers , and queens her nursing mothers , isa. 49. 23. to such it belongs principally to provide food and protection for those committed to them ; the fruit of this promise the churches in many ages enjoyed : laws by supream and kingly power have been enacted ; giving portions and granting priviledges to churches and their pastors . it is so in many places , in the dayes wherein we live ; on this ground where equitable and righteous laws have allowed a supportment in earthly things , to the pastors of churches , arising from such as may receive spirituall benefit by their labor in the gospel ; it is thankfully to be accepted and embraced , as an issue of gods providence for the good of his . besides , our saviour warranteth his disciples to take and eat of their things , by their consent , to whomsoever the word is preached , luk 10. 8. but it is not alwaies thus , these things may sometimes fail ; wherefore the continuall care , and frequently the burden , or rather labor of love in providing for the pastors , lies , as in the rule , upon the churches themselves , which they are to do in such a manner as is suitable to the condition wherein they are , and the increase given them of god . this the whole in generall , and each member in particular is obliged unto ; for which they have as motives , 1. gods appointment , as in the text cited . 2. the necessity of it ; how shall he go on warfare , if he be troubled about the necessities of this life : they are to give themselves wholly to the work of the ministry , 1 tim. 4. 15. other works had need to be done for them . 3 the equity of the duty ; our saviour and the apostles plead it out from grounds of equity and justice , matth. 10. 10. 1 cor. 9. 10. allowing proportionable rectitude in the way of recompence , to the wages of the laborer , which to detain is a crying sinn , iam. 5. 4. rule vi . adhering to him , and abiding by him in all trials and persecutions for the word . 2 tim. 4. 16. at my first answer no man stood with me , but all men forsooke me , i pray god that it may not be laid to their charge . 2 tim. 1. 16. the lord shew mercy to the house of onesiphorus , for he oft refreshed me , & was not ashamed of my chains . v. 17. but when he was in rome , he sought me out very diligently , and found me . v. 18. the lord grant unto him , that he may find mercy in that day ; and in how many things he ministred to me at ephesus , thou knowest very well explic. vi . a common cause should be carried on by common assistance ; that which concerneth all should be supported by all ; when persecution ariseth for the words sake , generally it begins with the leaders ; the common way to scatter the sheep , is by smiting the shepheards . the best of them is but a brier , and who will leave their pastor in such briers ? it is for the churches sake he is reviled and persecuted , and therefore it is the churches duty to share with him , and help bear his burthen . all the fault in scattering congregations , hath not been in ministers : the people stood not by them in their triall ; the lord lay it not to their charge . the captain is betrayed , and forced to mean conditions with his enemy , who going on , with assurance of being followed by his souldiers , looking back in the entrance of danger , he finds them all run away ; in england usually , no sooner had episcopall persecution laid hold of a minister , but the people willingly received another : perhaps a wolf instead of a shepheard ; should ● wife forsake her husband because he is come in trouble for her sake ? would not such a thing be called villany ? is the crime of a back-slider in spirituall things less ? surely whilest a pastor lives , if he suffer for the truth , the church cannot desert him , nor cease the performance of all required duties , without horrid apostacy . rule vii . gathering together in the assembly upon his appointment , with theirs , joyned with him . acts 14. 27. when they were come , and had gathered the church together . these are the heads wherein the churches duty consisteth towards him or them , that are set over it in the lord ; by all means giving them encouragement to the work , saying also unto them , take heed to the ministry you have received , that you fulfill it in the lord , col. 4. 17. for what concerneth other officers , may easily be deduced hence by analogie and proportion . rules to be observed by those who walk in fellowship , and considered to stirre-up their remembrance in things of mutuall duty one towards another , which consisteth in , rule i. affectionate love in all things to one another , like that which christ bare to his church . jo. 15. 12. this is my commandement , that ye love one another , as i have loved you . jo : 13. 34. a new commandement i give unto you , that ye love one another , as i have loved you , that ye also love one another . v. 35. by this shall all men know , that you are my disciples , if ye have love one to another . rom. 13. 8. owe nothing to any man , but to love one another , he that loveth another fulfilleth the law . eph. 5. 2. walk in love , as christ also hath loved us . 1 thes. 3. 12. the lord make you to increase and abound in love one towards another . 1 thess. 4. 9. your selves are taught of god to love one another . 1 pet. 1. 22. seeing ye have purified your soules in obeying the truth through the spirit , unto unfaigned love of the brethren , see that ye love one another , with a pure heart fervently . 1 jo : 4. 21. and this commandement we have from him , that he who loveth god , do love his brother also . rom. 12. 10. be kindly affectioned one to another in brotherly love . explic. i. love is the fountain of all duties , the substance of all rules , that concern the saints ; the endless bond of communion ; the fulfilling of the law ; the advancement of the honor of the lord jesus , and the glory of the gospel . the primitive christians had a proverbiall speech , received , as they said , from christ ; never rejoyce but when thou seest thy brother in love ; and it was common among the heathens concerning them ; see how they love one another , from their readiness for the accomplishment of that royall precept of laying down their lives for the brethren ; it s the fountain-rule , scope , ayme , and fruit of gospel-communion : and of no one thing of present performance , is the doctrine of the lord jesus more eximious , and eminent above all other directions then in this , of mutuall , intense , affectionate love amongst his followers , for which he gives them innumerable precepts , exhortations , and motives , but above all his own heavenly example : to treat of love in its causes , nature , subject , fruits , effects , tendency , eminency , and exaltation , would not suit with present intention ; only it may be plainly affirmed , that if there were no cause besides , of reformation and walking in fellowship , but this one , that thereby the possession and practice of this grace , shamefully to the dishonor of christ and his gospel lost amongst those who call themselves christians ; it were abundantly enough to give encouragement for the undertaking of it , notwithstanding any oppositions ; now this love is a spirituall grace ▪ wrought by the holy ghost , gal ▪ 5. 22. in the hearts of believers , 1 ▪ pet. 1. 22. whereby their soules are carried out : 1 thess. 2. 8. to the good of the children of god , as such , phil. 5. eph. 1. 15. heb. 13. 11. uniting the heart unto the object so beloved , attended with joy , delight and complacency in their good : motives unto love are proposed from , 1. the example and command of god and christ . 2. from the nature , use , and end of love it self . 3. from the state and condition of the persons to be beloved , and that so variously , as they are too long for the present to be insisted on . love , which is the bond of communion , maketh out it self , and is peculiarly exercised in these things following ; ii. rule . continuall prayer for the prosperous state of the church , in gods protection towards it . psa. 122. 6. pray for the peace of jerusalem , they shall prosper that love thee . phil. 1. 4. alwayes in every prayer of mine for you all , making request with joy , ver. 5. for your fellowship in the gospel from the first day untill now . rom. 1. 9. without ceasing i make mention of you all in my prayer . acts 12. 5. peter was kept in prison , but prayer was made without ceasing of the church unto god for him . isa. 62. 6. ye that make mention of the lord keep not silence : ver. 7. and give him no rest till he establish , and till he make jerusalem a praise in the earth . eph. 6. 18. praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . col. 4. 12. epaphras who is one of you , a servant of christ , saluteth you , alwayes labouring fervently for you in prayers , that you may stand perfect and compleat in all the will of god . explic. ii. prayer , as it is the great engine whereby to prevail with the almighty , is. 45. 11. so it is the sure refuge of the saints at all times , both in their own behalf , psal. 61. 2. and also of others , acts 12. 5. it is a benefit which the poorest believer may bestow , and the greatest potentate hath no power to refuse ; this is the beaten way of the soules communion with god , for which the saints have many gracious promises of assistance , zech. 12. 10. rom. 8. 26. innumerable precepts for performance , matth. 7. 7. 1 thess. 5. 17. 1 tim. 2. 8. with encouragements thereunto , ja : 1. 5. luk. 11. 9. with precious promises of acceptance , matth. 21. 22. jo. 16. 24. psal. 51. 15. by all which , and divers other wayes , the lord hath abundantly testified his delight in this sacrifice of his people ; now as the saints are bound to pray for all men , of what sort soever , 1 tim ▪ 2. 1 , 2. unless they are such as sin unto death . 1 jo. 5. 16. yea for their persecuters , matth. 5. 44. and them that hold them in bondage , jer. 29. 7. so most especially for all saints , phil. 1. 4. and peculiarly for those with whom they are in fellowship , col. 4. 12. the lord having promised , that upon every dwelling place , and all the assemblies of mount syon , that there shall be a cloud of smoke by day , and a shining of a flaming fire by night , isa. 4. 5. it is every ones duty to pray for its accomplishment ; he is not worthy of the priviledges of the church , who continues not in prayer , for a defence upon that glory : prayer then for the good , prosperity , flourishing , peace , increase , edification , and protection of the church , is a duty every day required of all the members thereof ; 1. estimation of the ordinances . 2. concernment of gods glory . 3. the honour of jesus christ . 4. our own benefit , and spirituall interest . with the fourth , expresseness of the command , are sufficient motives hereunto . iii rule . earnest striving and contending in all lawfull wayes , by doing and suffering for the purity of the ordinances , honor , liberty and priviledges of the congregation , being joyntly assistant against opposers , and common adversaries . jude 3. and exhort you , that ye should earnestly contend for the faith which was once delivered to the saints . heb. 12. 3. for consider him that endured such contradictions of sinners against himself , lest ye he wearied , and faint in your minds . v. 4. ye have not resisted unto blood , striving against sinne . 1 jo. 3. 16. hereby perceive we the love of god , because he laid down his life for us , and we ought to lay down our lives for the brethren . gal. 5. 1. stand fast therefore in the liberty wherewith christ hath made us free , and be not intangled again with the yoke of bondage . v. 13. for brethren , ye have been called unto liberty . 1 cor. 7. 23. ye are bought with a price , be ye not the servants of men . cant. 6. 4. thou art beautifull o my love , terrible as an army with banners . 1 pet. 3. 15. be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meekness and fear . explic. iii. the former rule concerned our dealing with god , in the behalf of the church ; this our dealing with men , to the right performance hereof many things are required ; as 1. diligent labouring in the word , with fervent prayer , to acquaint our selves with the mind and will of god , concerning the way of worship which we profess , and the rules of walking , which we desire to practise , that so we may be able to give an account to humble enquirers , and stop the mouths of stubborn opposers ; according to our knowledge , such will be our valuation of the ordinances we enjoy : a man will not contend unless he knows his title . 2. an estimation of al the aspersions cast on , and injuries done to the church to be christs , and also our own ; christ wounded through the sides of his servants , and his wayes ; and if we are of his , though the blow light not immediately on us , we are not without pain : all such reproaches and rebukes fall on us . 3. just vindication of the church against calumnies , and false imputations ; who can endure to hear his parents in the flesh falsly traduced ? and shall we be senseless of her reproaches who bears us unto christ ? 4. joynt refusall of subjection , with all gospel-opposition to any persons or things ; who contrary to , or besides the word , under what name soever , do labour for power over the church , to the abridging of it , of any of those liberties and priviledges , which it claimeth as part of the purchase of christ ; to them that would enthrall us , we are not to give place , no not for an houre . rule iv. sedulous care and endeavouring for the preservation of unity , both in particular and in generall . philip . 2 1. if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; ver. 2. fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one mind ▪ vers. 3. let nothing be done through strife or vain-glory , but in lowlinesse of mind , let each esteem others better then themselves . ephes. 4. 3. indeavouring to keep the vnity of the spirit , in the bond of peace . vers. 4. there is one body and one spirit , &c. 1 cor. 1. 10. now i beseech you brethren , by the name of our lord jesus christ , that ye all speak the same thing , and that there be no divisions among you ; but that ye be perfectly joyned together in the same mind and in the same judgement . 2 cor. 13. 11. be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with 〈◊〉 . rom. 14. 19. let us therefore follow after the things which make for peace , and things wherewith one may edifie another . rom. 15. 5. now the god of patience and consolation , grant you to be like-minded one towards another , &c. 1 cor. 6. 5. is it so , that there is not a wise man amongst you , no not one that shall be able to judge between his brethren , but brother goeth to law with brother ; now therefore there is utterly a fault among you . acts 4. 32. and the multitude of them that believed , were of one heart and one soule . explic. iv. vnnion is the main aime and most proper fruite of love , neither is there any thing , or duty , of the saints in the gospel , pressed with more earnestnesse , and vehemency of exhortation , then this . now vnity is three-fold , first , purely spirituall , by the participation of the same spirit of grace ; communication in the same christ , one head to all . this we have with all the saints in the world , in what condition soever they be ; yea , with those that are departed , sitting down in the kingdome of heaven , with abraham , isaac and jacob . secondly , ecclesiastical or church-communion ; in the participation of ordinances , according to the order of the gospel : this is a fruit and branch of the former ; opposed to schisme , divisions , rents , evill surmisings , self-practises , causlesse differences in judgment in spirituall things concerning the kingdome of christ , with whatsoever else goeth off from closenesse of affection , onenesse of mind , consent in judgement to the forme of wholesome words , conformity of practise to the rule ; and this is that which in the churches , and among them , is so earnestly pressed , commanded , desired , as the glory of christ , the honour of the gospel , the joy and crown of the saints . thirdly , civil unity , or an agreement in things of this life , not contending with them , nor about them , every one seeking the wellfare of each other . striving is unseemly for brethren ; why should they contend about the world , who shall joyntly judge the world ? motives to the preservation of both these , are 1. the remarkable earnestnesse of christ and his apostles in their prayers for , and precepts of this duty . 2. the certain dishonour to the lord jesus , scandall to the gospel , 〈…〉 he to the churches , shame and sorrow to the saints , that the neglect of it is accompanied withall , gal. ● . 15. 3. the gracious issues , and sweet heavenly consolation , which attendeth a right observance of them . 4. the many fearefull aggravations wherewith the sin of renting the body of christ , is attended . 5. the sad contempt and prophanation of ordinances ; which want of this hath brought upon many churches ; for a right performance of this duty , we must , 1. labour by prayer and faith , to have our hearts and spirits throughly seasoned with that affectionate love , which our first rule requireth . 2. carefully to observe in our selves or others , the first beginnings of strife , which are as the letting out of waters , and if not prevented will make a breach , like the sea . 3. sedulously to apply our selves to the removall of the first appearance of divisions ; and in case of not prevailing , to consult the church . 4. dayly to strike at the root of all dissention , by labouring for universall conformity to jesus christ . v. rule . separation and sequestration from the world and men of the world , with alwayes of false worship , untill we be apparently a people dwelling alone , not wicked among the nations . numb , 23. 9. loe the people shall dwell alone , and shall not be reckoned among the nations . john 15. 19. ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . 2 cor. 6. 14. be not unequally yoked with unbelievers , for what fellowship hath righteousnesse with unrighteousness ? and what communion hath light with darkness ? ver. 15. and what concord hath christ with belial ; or what part hath he that believeth with an infidel ; and what agreement hath the temple of god with idols , for ye are the tēple of the living god ? v. 17. wherefore come out from among them , saith the lord , and touch not the unclean thing , and i will receive you : ver. 19. and will be a father unto you , and you shall be my sons and daughters , saith the lord almightie . eph. 5. 8. walk as children of light . v. 11. and have no fellowship with the unfruitfull works of darknesse . 2 tim. 3. 5. having a forme of godliness , but denying the power thereof ; from such turn away . hosea 4. 15. though thou israel play the harlot , yet let not judah offend , and come not ye to gilgal , ueither go ye up to beth-aven . revel. 18. 4. come out of her my people , that ye be not partakers of her sinnes , and that ye partake not of her plagues . prov. 14. 7. go from the presence of a foolish man , when thou perceivest not in him the lips of knowledge . explic. v. separation generally heares ill in the world ; and yet there is a separation suitable to the mind of god : he that will not separate from world , and false-worship , is a separate from christ . now the separation here commanded from any persons , is not in respect of naturall affections , nor spirituall care of the good of their souls , rom , 9. 3. nor yet in respect of duties of relation , 1 cor. 7. 13. nor yet in offices of love and civill converse , 1 cor. 5. 10. 1 thess. 4. 12. much less in not seeking their good and prosperity , 1 tim. 2. 1. or not communicating good things unto them , gal. 6. 10. or living profitably and peaceably with them , rom. 12. 18. but in 1. manner of walking and conversation , rom. 12. 2. ephes. 4. 17 , 18 , 19. 2. delightfull converse and familiarity where enmity and opposition appears , ephes. 5. 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 ▪ 11. 3. in way of worship , and ordinances of fellowship , rev. 18. 4. not running out into the same compass of excess and riot , with them , in anything ; for these 3. and the like commands and discoveries of the wil of god , are most express : as in the places annexed to the rule ; necessity abundantly urgent ; spirituall profit and edification , no less requiring it : causeless separation from established churches , walking according to the order of the gospel , ( though perhaps , failing in the practise of some things of small concernment ) is no small sin : but separation from the sinfull practises , and disorderly walkings , and false unwarranted wayes of worship in any , is to fulfill the precept of not partaking in other mens sins ; to delight in the company , fellowship , society , and converse of unsavory disorderly persons , proclaimes a spirit not indeared to christ . let motives hereunto , be , 1. gods command . 2. our own preservation from sin , and protection from punishment ; that with others we be not infected and plagued . 3. christs delight in the purity of his ordinances . 4. his distinguishing love to his saints ; provided , that in the practise of this rule , abundance of meekness , patience , gentleness , wisdome and tenderness be exercised ; let no offence be given justly to any . rule vi . frequent spiritual communication , for edification according to gifts received . mal , 3. 16. then they that feared the lord , spake often one to another , and the lord hearkned and heard it , and a book of remembrance was written before him , for them that feared the lord , and thought upon his name . job 2. 11. now when jobs three friends heard al of this evil that was come upon him , they ●ame every one from his owne place , for they had made an appointment together , to come to mourn with him , and to comfort him . ephes. 4. 29. let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying , that it may administer grace to the hearers . col. 4. 6. let your speech be alwayes with grace , seasoned with salt , that you may know how to answer every man . eph. 5. 4. neither filthiness nor foolish talking , nor jesting , which are not convenient , but rather giving of thanks . 1 thess. 5. 11. wherefore comfort your selves together , and edifie one another , as also ye doe . heb. 3. 13. exhort one another daily , whilest it is called to day , lest any of you be hardened through the deceitfulnesse of sinne . jude 20. building up your selves in your most holy faith , praying in the holy ghost . heb. 10. 24 , 25. let us consider one another , to provoke unto love and good works : not forsaking the assembling of our selves together us is the manner of some ; but exhorting one another , and so much the more , as you see the day approaching . acts 18. 23. whom when aquila and priscilla had heard , they took him unto them , and expounded unto him the way of god more perfectly . 1 cor. 12. 9. for the manifestation of the spirit is given to every man to profit withall . explic. vi . that men not solemnly called and set apart to the office of publick teaching , may yet be endued with usefull gifts for edification , was before declared ; the not using of such gifts , in an orderly way , according to the rule and custome of the churches , is to napkin up the talent given to trade and profit withall ; that every man ought to labour , that he may walk and dwell in knowledge , in his family , none doubts ; that we should also labour to do so in the church or family of god , is no lesse apparent . this the scriptutes annexed to the rule declared , which in an especial manner hold out prayer , exhortation , instruction from the word , and consolation ; now the performance of this duty of mutuall edification , is incumbent to the saints divers wayes ; 1. ordinarily , ephes. 4. 29. chap. 5. 3 , 4. heb. 3. 13. believers in their ordinary daily converse , ought to be continually making mention of the lord ; with savoury discourses tending to edification , and not upon foolish , light , frothy speeches that are not convenient . 2. occasionally , luke 24. 14. mal. 3. 1. 6. if any thing of weight and concernment to the church , be brought forth by providence ; a spiritual improvement of it , by a due consideration amongst believers , is required . 3. by assembling of more together by appointment , for prayer and instruction from the word , acts 18. 23. acts 12. 12. job 2. 11. ephes. 5. 19. james 5. 16. jude 20. 1 thess. 15. 14. this being a speciall ordinance and appointment of god , for the increasing of knowledge , love , charity , experience , and the improving of gifts received ; every one contributing to the building of the tabernacle ; let then all vain communication be farr away : the time is short and the daies are evill ; let it suffice us , that we have neglected so many precious opportunities , of growing in the knowledge of our lord jesus christ , and doing good to one another : let the remainder of our few and evill dayes be spent in living to him who dyed for us ; be not conformed to this world , nor the men thereof . rule vii . mutually to bear with each others infirmities , weaknesse , tendernesse , failings , in meeknesse , patience , pity , and with assistance . eph. 4. 32. be ye kind one to another , tender-hearted , forgiving one another ; even as god for christs sake hath forgiven you . matth. 18. 21. then came peter to him , and said , how oft shall my brother sin against me , and i forgive him . 22. jesus said unto him , i say not unto thee seven times , but untill seventy times seven . mark . 11. 25. and when you stand praying , forgive , if you have ought against any , that your father which is also in heaven may forgive youy our trespasses . v. 26. and if you do not forgive , neither will your father which is in heaven , forgive you your trespasses . rom. 14. 13. let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way ; seever . 3. 4. rom. 15. 1. we then that are strong , ought to beare the infirmities of the weak , and not to please our selves . v. 2. let every one please his neighbor for the good of edification . 1 cor. 13. 4. charity suffereth long , and is kind ; charity envieth not , charity is not rash , it is not puffed up : ver. 5. doth not behave it self unseemly , is not easily provoked , thinketh no evill : ver. 6. rejoyceth not in iniquity , but rejoyceth in the truth : v. 7. beareth all things , believeth all things , hopeth all things , endureth all things . gal. 6. 1. brethren , if a man be taken in a fault , ye which are spirituall restore such a one in the spirit of meeknesse , v. 2 ▪ considering thy self , lest thou also be tempted . col. 3. 12. put on therefore ( as the elect of god , holy and beloved ( bowels of mercies , kindnesse , humblensse of mind , meeknesse , long-suffering , vers ▪ 13. forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . vers. 14. and above all these things put on charity , which is the bond of perfection . explic. vii . it is the glory of god , to cover a matter , prov. 25. 2. free pardon is the substance of the gospel ; the work of god in perfection , esa. 55. proposed to us for imitation , matth. 18. 26 , 27 , 28. whilest me are cloathed with flesh , we do all things imperfectly ; freedome from failings is a fruit of glory ; we see here darkly as in a glasse ; know but in part , in many things we offend all : who knoweth how often ; mutuall failings to be born with , offences to be pardoned , weaknesse to be supported , may mind us in these pence , of the talents forgiven us : let him that is without fault throw stones at others ; some men rejoyce in others failings ; they are malicious and fail more in that sinfull joy , then their brethren in that which they rejoyce at . some are angry at weaknesses and infirmities ; they are proud and conceited ; not considering that they themselves also are in the flesh . some delight to dwell alwaies upon a frailty ; they deserve to find no charity in the like kind : for injuries , who almost can bear untill seven times ? peter thought it much . some more studie revenge then pardon ; some pretend to forgive , but yet every slight offence makes a continued alienation of affections , and separation of converse ; some will carrie a smooth face over a rough heart . christ is in none of these waies ; they have no savour of the gospel ; meeknesse , patience , forbearance and forgivenesse , hidding , covering , removing of offences , are the foot-steps of christ ; seest thou thy brother fail , pitty him ; doth he continue in it , earnestly pray for him , admonish him ; cannot another sinne , but you must sin too ? if you be angry , vexed , rejoyced , alienated from , you are partner with him in evill , instead of helping him ; suppose thy god should be angry every time thou givest cause , and strike every time thou provokest him ? when thy brother offendeth thee , do but stay thy heart , untill thou hast taken a faithfull view of the patience , and forbearance of god towards thee ; and then consider his command to thee , to go and do likewise : let then all tendernesse of affection , and bowels of compassion towards one another , be put on amongst us , as becometh saints . let pitty , not envy ; mercy , not malice ; patience , not passion ; christ , not flesh ; grace , not ; nature pardon , not spite or revenge , be our guides and companions in our conversations . motives hereunto are , 1. gods infinite mercy , patience , forbearance ; long-suffering , and free grace towards us , sparing , pardoning , pittying , bearing with us , in innumerable , daily , hourly failings and provocations ; especially all this being proposed for our imitation , in our measure , matth. 10. 28. 24. 2. the goodnesse , unwearied and unchangeable love of the lord jesus christ , putting in every day for us ; not ceasing to plead in our behalf , notwithstanding our continuall back-sliding , 1 john 2. 1. ● . 3. the experience which our own hearts have of the need , wherein we stand of others patience , forbearance and pardon , eccles. 7. 20 , 22. 4. the strictnesse of the command , with the threatnings attending its non-performance . 5. the great glory of the gospel , which is in the walking of the brethren with a right foot , as to this rule . rule . viii . tender and affectionate participation with one another , in their severall states and conditions , bearing each others burthens . gal. 6. 2. bear you one anothers burthens , and so fulfill you the law of christ , heb. 13. 3. remember them that are in bonds as bound with them , and them that are in adversity , as being your selves also in the body . 1 cor. 12. 25. that there should be no schisme in the body , but that the members should have the same care one for another . vers. 26. and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . 2 cor. 11. 29 who is weak , and i am not weak ? who is offended , and i burne not ? james 1. 21. pure religion , and undefiled before god and the father , is this , to visit the fatherlesse and widowes in their affliction , &c. matth. 25. 35. i was an hungred and ye gave me meat : i was a thirst , and ye gave me drink , i was a stranger , and ye took me in : naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. 40. for inasmuch as you did it to one of the least of these my brethren , ye have done it unto me . 2 tim. 1. 16. the lord give mercy unto the house of onesiphorus ; for he oft refreshed me , and was not ashamed of my chaine . vers. 17. but when he was in rome , he sought me out very diligently , and found me . acts 20. 35. i have shewed you all things , how that so labouring ye ought to support the weak , &c. explic. viii . the former rule concerned the carriage and frame of our spirits towards our brethren in their failings , this in their miseries and afflictions ; in this also , conformity to christ is required , who in al the afflictions of his people is afflicted , esa. 63. 9. and persacnted in their distresses , act. 9. 4. could we bring up our spiritual union , to hold any proportion with the mutual union of many members in one body , to which it is frequently compared ; this duty would be excellently performed : no man ever yet hated his own flesh ; if one member be in pain , the rest have little comfort or ease ; it is a rotten member which is not affected with the anguish of its companions ; they are marked particularly for destruction , who in the midst of plentifull enjoyments , forget the miseries of their brethren , amos 6. 6. if we could not feel the weight of our brethrens afflictions , burdens , and sorrow ; it is a righteous thing that our own should be doubled ; the desolations of the church makes nehemiah grow pale in the court of a great king , neh. 1. 10. he who is not concerned in the troubles , sorrows , visitations , wants , poverties , persecutions of the saints , and so farr as to pity their wounddings , to feel their strokes , to refresh their spirits , help beare their burthens upon their own shoulders , can never assure themselves , that they are united to the head of those saints ; now to a right performance of this duty , and in the discharge of it , are required ; 1. a due valuation , strong desire , and high esteem of the churches prosperity in every member of it , psal. 122. 6. 2. bowels of compassion , as a fruit of love , to be sensible of , and intimately moved for , the severall burthens of the saints , col. 3. 19. 3. courage and boldness , to own them without shame in all conditions , 2 tim. 1. 16 , 17. 4. personall visitations in sicknesses , troubles , and restraints , to advise , comfort and refresh them , matth. 25. 36. 5. sutable supportment by administration of spirituall , or temporall assistances , to the condition wherein ▪ they are . the motives are the same as to the former rule . rule ix . free contribution , and communication of temporall things , to them that are poore indeed , sutable to their necessities , wants , and afflictions . 1 john 3. 17. who so hath the worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him . v. 18. my little children , let us not love in word , neither in tongue , but in deed , and in truth . 1 cor. 16. 1 , 2. now concerning the collection for the saints , as i have given order to the churches of galatia , even so do ye ; vpon the first day of the week , let every one of you lay by him in store as god hath prospered him . 2 cor. 9. 5 , 6. let your gift be ready as a matter of bounty not covetousnesse ; he that soweth sparingly , shall reap sparingly : ver. 7. every man , according as he purposeth in his heart , so let him give ; not grudgingly , or of necessity , for god loveth a cheerfull giver ; so the whole 8 & 9. chap. of this epistle . rom. 12. 13. distributing to the necessity of the saints , given to hospitality . gal. 6. 10. as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . 1 tim. 6. 17. charge them that be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us all things richly to enjoy . ver. 18. that they do good , that they be rich in good works , ready to distribute , willing to communicate , ver. 19. laying up in store for themselves , a good foundation against the time to come . heb. 13. 16. to do good , and to communicate forget not , for with such sacrifices god is well pleased . levit. 25. 35. and if thy brother be waxen poor , or fallen into decay with thee , then thou shalt receive him . matth. 25. 34. come ye blessed of my father , inherit the kingdome prepared for you , from the foundation of the world . vers. 35. for i was an hungred , and ye gave me meat , thirstie , and ye gave me drinke ; i was a stranger , and ye took me in . vers. 36. naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. 40. verily i say unto you , inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me . explic. ix . the having of poor alwayes amongst us , and of us , according to our saviours prediction , matth. 26. 11 ▪ and the promise of god , deut. 15. 11. serves for the triall of themselves and others , of their own content , with christ alone , with submission to the all-disposing ▪ soveraignty of god ; of others , how freely they can part for christs sake , with those things wherewith their hand is filled : when god gave manna , for food unto his people , every one had an equall share , exod. 16. 18. and he that gathered much , had had nothing over , and he that gathered little , had no lack , 2 cor. 8. 15. this distribution in equality , was again for the necessity of the church , reduced into practise , in the dayes of the apostles , acts 14. 35. of the totall summe of the possessions of believers , distribution was made to every man according to his need . that every man by the ordinance and appointment of god , hath a peculiar right to the use and disposall of the earthly things wherewith he is in particular intrusted , is unquestionable : the very precept for free distribution , and communication , are enough to prove it ; but that these things are altogether given to men , for themselves and their own use , is denyed ; friends are to be made of mammon . christ needs in some , what he bestowes on others ; if he hath given thee thine own , and thy brothers portion also to keep , wilt thou be false to thy trust , and defraud thy brother ? christ being rich , became poor for our sakes ; if he make us rich , it is that we my feed the poor for his sake ; neither doth this duty lie only ( though chiefly ) on those who are greatly increased ; those who have nothing but their labour , should spare out of that for those who cannot work , eph. 4. 28. the two mites are required as well as accepted . now the reliefe of the poore brethren in the church , hath a two-fold rule , first , their necessity . secondly , others abilities . unto these two must assistance be proportioned ; provided , that those which are poore walk suitably to their condition , 2 thess. 3. 10 , 11. and as we ought to relieve men in their poverty , so we ought , by all lawfull means , to prevent their being poor ; to keep a man from falling , is an equall mercie to the helping of him up when he is down . motives to this duty are ; 1. the love of god unto us , 1 john 3. 14. 2. the glory of the gospel exceedingly exalted thereby , titus 3. 8. 15. matth. 5. 6. 3. the union whereunto we are brought in christ ; with the common inheritance promised to us all . 4. the testimony of the lord jesus , witnessing what is done in this kind , to be done unto himself , matth. 25. 35 , 36 , 37. 5. the promise annexed to it , eccles. 11. 1. prov. 19. 17. deut. 15. 10. ma. 10 4. 2. the way whereby it is to be done , is by appointing some , acts 6. to take what is voluntarily distributed by the brethren , according as god hath blessed them ; on the first day of the weeke , 1 cor. 16. 1. and to distribute to the necessity of the saints , according to the advice of the church . rule x. to mark diligently , and avoid carefully , all causes and causers of divisions ; especially to shunn seducers , false-teachers , and brochers of heresies and errors , contrary to the forme of wholsome words . rom. 16. 17 , 18. now i beseech you brethren , mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them : for they that are such , serve not our lord jesus , but their own belly , and by good words and fair speeches deceive the hearts of the simple . matth. 24. 4. jesus said unto them , take heed that no man deceive you : vers. 5. for many shall come in my name , saying , i am christ , : and shall deceive many . vers. 23. then if any man shall say unto you , loe , here is christ , or there : believe it not . vers. 24. for there shall arise false christs , and false prophets and shall shew great signes and wonders : insomuch that ( if it were possible ) they shall deceive the very elect. vers. 25. behold i have told you before . 1 tim. 6. 3. if any man teach otherwise , and consent not to wholsome words , even the words of our lord jesus christ , and to the doctrine which is according to godlinesse : vers. 4. he is proud , knowing nothing , but doting about questions , and strifes of words , whereof cometh envy , strife , railings , evill surmisings : vers. 5. perverse disputings of men of corrupt minds , and destitute , of the truth : from such withdraw thy self . 2 tim. 2. 16. but shun prophane and vain bablings , for they will increase to more ungodlinesse . vers. 17. and their word will eat , as doth a canker . titus 3. 9. but avoid foolish questions and genealogies , and contentions , and strivings about the law ; for they are unprofitable and vain . vers. 10. a man that is an heretick , after the first and second admonition , reject : vers. 11. knowing that he that is such , is subverted , and sinneth , being condemned of himself . 1 john 2. 18. little children , it is the last time : and as ye have heard that antichrist shall come , even now there are many antichrists , whereby we know that it is the last times . vers. 19. they went out from us ▪ but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out , that they might be made manifest , that they were not all of us . 1 john 4. 1. beloved , believe not every spirit , but try the spirit ? whether they are of god ; because many false prophets are gone out into the world . 2 john 10. if there be any that come unto you , and bring not this doctrine , receive him not into your houses , neither bid him god speed : ver. 11. for he that biddeth him god speed , is partaker of his evil deeds . acts 20. 29. for i know this , that after my departing , shall grievous wolves enter in among you ; not sparing the flock , ver. 30. also of your own selves , shall men arise , speaking perverse things , to draw away disciples after them : ver. 31. therefore watch . rev. 2. 14. i have a few things against thee , becausè thou hast there , them that hold the doctrine of balaam , ver. 15. so hast thou also them , that hold the doctrine of the nicolaitans , which thing i hate . ver. 16. repent , or else i shall come to thee quickly , and will fight against thee with the sword of my mouth . explic. x. the former part of this rule was somthing , spoken to rule 4th . if the preservation of amity ought to be our aime , then certainly the causes and causers of division , ought to be avoided ; from such turne away . there is a generation of men , whose tongues seem to be acted by the devill ; james calls it , set on fire of hell , chap. 3. 6. as though they were the meer of-spring of serpents , they delight in nothing but in the fire of contention ; disputing , quarreling , backbiting , endlesse strivings , are that they live upon . note such men and avoid them ; generally they are men of private interests , fleshly ends , high conceits , and proud spirits ; from such turn away : so the latter part of the rule in particular , concerning seducers ; that a judgement of discerning by the spirit , rests in the church , and the severall members thereof , is apparent , 1 joh. 2. 27. 1 cor. 2. 15. esa. 8. 28. to the exercise of this they are commanded , 1 john 4. 1. 1 cor. 10. 15. so it s commended , acts 17. 11. and hereunto encouraged , philip . 1. 9 , 10. heb. 5. 14. if the blind lead the blind , both will into the ditch : that gold may be suspected , which would not be tryed . christians must chuse the good , and refuse the evill . if their teachers could excuse them , if they lead them aside , they might well require blind submission from them . now that the brethren may exercise this duty aright , and performe obedience to this rule , it is required , 1. that they get their senses exercised in the word , to discerne good and evil , heb. 5 , 14. especially , that they get from the scripture a forme of wholsome words , 2 tim. 1. 13. of the main truths of the gospel , and fundamentall articles of religion ; so that upon the first apprehension of the contrary , they may turne away from him that brings it , and not bid them god speed , 2 epist. iohn vers. 10. 2 to be sure to attend and hearken to nothing , but what comes to them in the way of god : some men , yea very many in our dayes , have such itching ears after novelty , that they run greedily after every one that lies in wait to deceive , with cunning entising words ; to make out some new pretended revelations , and this from a pretended liberty , yea , duty of trying all things ; little considering that god will have his own work done , onely in his own way ; how they come it makes not , so they may be heard : now whereas most of the seducers and false prophets of our dayes , are men apparently out of gods way , leaving their own callings , to come without a call , ordinary or extraordinary , without providence or promise ; none can put himself upon hearing of them , without tempting god , with whom it is just and righteous , to deliver them up to the efficacie of error , that they may believe the lies they heare . attend only then to , and try only that which comes in the way of god , to others bid not god speed . 3. to be alwaies ready furnished with , and to bear in mind the characters , which the holy ghost hath given us , in the word , of seducers ; which are indeed the very same , whereby poor unstable souls are seduced by them ; as first , that they should come in sheep-cloathing , goodly pretences of innocency and holynesse . secondly , with good words and fair speeches , rom. 16. 17 , 18. smooth as butter and oyl . thirdly , answering mens lusts in their doctrine , 2 tim. 4. 3. bringing doctrines sutable to some beloved lusts of men ; especially a broad and easie way of salvation . fourthly , pretences of glorious discoveries and revelations , matth. 24. 24. 2 thes. 2. 2. now i dare appeal to any , whether these characters and signes , which the holy ghost hath given us of seducers , have not bin the very meanes , whereby men have bin seduced . let then the brethren be acquainted with these things , that they be not prevailed against . 4 utterly reject and separate from such as have had means of conviction and admonition , titus 3. 10. 5. not to receive any without testimony from some of the brethrens of known integrity in the churches ; such is the misery of our daies , that men will run to heare those , that they know not from whence they come , nor what they are ; the laudable practise of the first churches , to give testimonials to them that were to passe from one place to another , 1 cor. 16. 3. and not to receive any without them , acts 9. 26. is quite laid aside . 6. to walk orderly , not attending to the doctrine of any , not known to , and approved by the churches . 7. to remove farr away all delight in novelties , disputes , janglings , contentions about words not tending to godlinesse , which usually are beginnings of fearfull apostacies , tit. 3. 9. 2 tim. 4. 3. 1 tim. 2. 3 , 4 , 5. rule xi . cheerfully to undergo the lot and portion of the whole church in prosperity and affliction , and not to draw back upon any occasion whatever . math. 13. 20. but he thta receiveth the seed into stony places , the same is he that heareth the word , and anon with joy receiveth it , ver. 21. yet hath he not root in himself , but dureth for a while : for when tribulation or persecution ariseth because of the word , by and by he is offended . heb. 10. 23. let us hold fast the profession of our faith without wavering , for he is faithful that promiseth . ver. 24. and let us consider one another , to provoke unto love and to good works , v. 25. not forsaking the assembling our selves together , as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . ver. 32. but call to remembrance the former dayes , in which after ye were illuminated , ye endured a great fight of affliction . v. 33. partly while ye were made a gazing stock both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . ver. 34. for ye had compassion of me in my bonds , and took joyfully the spoiling of your goods : knowing in in your selves , that ye have in heaven an enduring substance : ver. 35. cast not away therefore your confidence , which hath great recompence of reward . ver. 36 , for ye have need of patience , that after ye have done the will of god , ye might receive the promises . ver. 37. for yet a little while , and he that shall come will come , and will not tarry . ver. 38. now the just shall live by faith , but if any man draw back , my soule shall have no pleasure in him . ver. 39. but we are not of them which draw back to perdition , but of them that believe to the saving of the fonte . 2 tim. 4. 10. for demas hath forsaken me , having loved this present world . ver. 16. at my first answer , no man stood with me , but all men forsook me ; i pray god that it be not laid unto their charge . explic. xi . back-sliding from the practise of any way of christ , or use of any ordinances , taken up upon conviction of his institution , is in no small degree an apostacy from christ himselfe . apostacie , in what degree soever , is attended with all that aggravation , which a renuntiation of a tasted sweetnesse and goodnesse from god for transitory things , can lay upon it ; seldome it is that back-sliders are without pretences commonly of what they forsake ; in respect of what they pretend to reteine : they say , as lot of zoar , is it not a little one ? but yet we see ( without exception ) that such things universally tend to more ungodlinesse : every unrecovered step backward , from any way of christ , maketh a discoverie of falsenesse in the heart , what ever former pretences have been . they who , for motives of any sort from things that are seen , which are but temporall , will seek for , or imbrace being presented , colours or pretences for declining from any gospel-duty , will not want them for the residue , if they should be called thereunto . the beginnings of great evils are to be resisted : that the neglect of the duty whereof we treat , which is alwayes accompanied with contempt of the communion of saints , hath been a main cause of the great dishonour & confusion whereunto most churches in the world are fallen , was in part touched before ; it being a righteous thing with god , to suffer the sons of men to waxe vain in their imaginations ; in whom , neither the love of christ , nor terror of the lord , can prevaile against the feare of men . let this then , with the danger and abomination of back-sliding , take such an impression on the hearts of the saints , that with full purpose of heart , they might cleave unto the lord , follow hard after him , in all his ordinances ; that if persecution arise , they may cheerfully follow the lamb whithersoever he goes ; and by their close adhering one to another , receive such mutuall assistance and supportment , as that their joynt praisers may prevail with the goodnesse of god , and their joynt sufferings overcome the wickednesse of men . now to a close adhering to the church wherein we walk in fellowship , in all conditions whatsoever , without dismission attain'd upon just & equitable grounds , for the imbracing of communion in some other churches . motives are ; first , the eminency and excellencie of the ordinances enjoyed . secondly , the danger of back-sliding , and evidence of unsoundnesse in every degree thereof . thirdly , the scandall , confusion , and disorder of the churches , by neglect thereof . rule . xii . in church affaires to make no difference of persons , but to condiscend to the meanest persons and services , for the use of the brethren . james 2. 1. my brethren , have not the faith of our lord jesus christ the lord of glory , with respect of persons . ver. 2. for if there come one unto your assemblies , a man with a gold ring in goodly apparrell , and there come in also a poore man in vile raiment ; ver. 3. and ye have respect to him that weareth the gay clothing , and say unto him , sit thou here in a good place : and say to the poore man , stand thou there , or sit here under my foot-stoole : ver. 4. are ye not then partiall in your selves , and are become judges of evill thoughts ? ver. 5. hearken my beloved brethren ; hath not god chosen the poore of this world , rich in faith , and heires of the kingdome , which he hath promised to them that love him ? ver. 6. but ye have despised the poore , &c. matth. 20. 26. but it shall not be so amongst you , but whosoever will be great amongst you , let him be your minister . vers. 27. and whosoever will be chief among you , let him be your servant . rom. 12. 16. be of the same mind one towards another ; mind not high things , but condiscend to men of low estate ; be not wise in your own conceits . john 13. 12. so after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to you ? vers. 13. ye call me master , and lord , and ye say well ; for so i am . vers. 14. if i then , your lord and master have washed your feet , ye ought also to wash one anothers feet . vers. 15. for i have given you an example , that ye should do even as i have done ▪ vers. 16. verily ; verily , i say unto you , the servant is not greater then his lord , neither he that is sent , greater then him that sent him . explic. xii . vvhere the lord hath not distinguished , neither ought we ; in jesus christ , there is neither rich , nor poor ; high , nor low ; but a new creature : generally , god hath chosen the poore of this world to confound the mighty . experience shewes us , that not many great , not many wise , not many mighty after the flesh , are partakers of the heavenly calling ; not that the gospel of christ doth any way oppose , or sever ; those many differences and distinctions among the sons of men , caused by power , authority , relation , enjoyment of earthly blessings , gifts , age , or any other emminency whatsoever , according to the institution and appointment of god , with all that respect , reverence , duty , obedience , and subjection due unto persons in those distinctions ; much lesse , pull up the ancient bounds of proprietie , and interest in earthly things ; but only declares , that in things purely spirituall , these outward things , which for the most part , happen alike unto all , are of no value or esteem ; men in the church are considered as saints , and not as great , or rich ; all are equall , all are naked before god . free-grace is the only distinguisher , all being brethren in the same family , servants of the same master ; imployed about the same work ; acted by the same precious faith , enjoying the same purchased priviledges ; expecting the same recompence of reward , and eternall abode : whence should any difference arise ? let then the greatest account it their greatest honour , to performe the meanest necessary service to the meanest of the saints ; a community in all spirituall advantages , should give equality in spirituall affaires ; not he that is richest , not he that is poorest , but he that is humblest , is excepted before the lord . motives hereunto , are 1. christs example . 2. scripture-precepts . 3. gods not accepting persons . 4. joynt participation of the same common faith , hope , &c. 5. the unprofitablenesse of all causes of outward differences in things of god . rule xiii . if any be in distresse , persecution or affliction , the whole church is to be humbled , and to be earnest in prayer in their behalf . acts 12. 5. peter therefore was kept in prison , but prayers was made withont ceasing unto god for him . vers. 7. and behold , the angel of the lord came upon him , and a light shined in the prison : and he smote peter on the side , and raised him up , saying , arise up quickly ; and his chains fell off from his hands . vers. 12. and when he had considered the thing , he came to the house of mary the mother of john , whose surname was mark , where many were gathered together praying . rom. 12. 15. rejoce with them that do rejoyce , and weep with them that weep . 1 cor. 12. 26. and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . vers. 27. now ye are the body of christ , and members in particular . 2 thes. 3 ▪ 2. pray for us brethren , that we may be delivered from unreasonable and wicked men . explic. xiii . this duty being in generall made out from , and included in other former rules , we shall need to speak ▪ the lesse into it ; especially , seeing that upon consideration and supposition of our fellow-member-ship , it is no more then very nature requireth and calleth for . god delighteth , as in the thankfull prraises , so in the fervent prayers of his churches ; therfore he variously calleth them by severall dispensations to the performance of these duties : now this oft-times , to spare the whole church , he doth by the afflictions of some one or other of the members thereof ; knowing that , that neer relation , which by his institution and spirit is between them , will make the distresse common , and their prayers closely combined . spirituall union is more noble and excellent then naturall ; and yet in this it were monstrous , that either any member in particular , or the whole in generall , should not both snffer with , and care for the distresse of every part and member . that member is rotten and to be cut off , for feare of infecting the body , which feels not the pain of its associates : if then any member of the church , do lie under the immediate afflicting hand of god , or the persecuting rage of man , it is the duty of every fellow-member , and of the church in generall , to be sensible of , and account themselves so sharers therein , as to be instant with god by earnest supplication , and helpfull to them by sutable assistance , that their spirituall concernment in that affliction , may be apparent ; and that because , first , the will of god is thereby fulfill'd . secondly , the glory of the gospel is thereby exalted . thirdly , preservation and deliverance to the whole church procured . fourthly , conformitie with christs sufferings in his saints attained . fiftly , an inestimable benefit of church-fellowship injoyed , &c. rule xiv . vigilant watchfulnesse over each others conversation , attended with mutuall admonition , in case of disorderly walking ; with rendring an account to the church , if the party offending , be not prevailed with . matth. 18. 15. if thy brother shall trespasse against thee , goe and tell him his fault , between thee and him alone : if he shall heare thee , thou hast gained thy brother : ver. 16. but if he will not heare , then take with thee one or two more , that in the mouth of two or three witnesses , every word may be established : ver. 17. and if he shall neglect to heare them , tell it unto the church . 1 thess. 5. 14. now we exhort you , brethren , warne them who are unruly . heb. 3. 12. take heed brethren , lest there be in any of you an evill heart of unbeliefe , in departing from the living god . ver. 13. but exhort one another daily , whilest it is called to day ; lest any of you be hardened through the deceitfulnesse of sin . heb. 10. 24. and let us consider one another , to provoke unto love , and to good workes , exhorting one another , and so much the more , because you see the day approaching . heb. 12. 13. make strait paths for your feet , lest that which is lame be turned out of the way , but rather let it be healed . ver. 15. looking diligently , lest any man faile of the grace of god , lest any root of bitternesse springing up trouble you , and thereby many be defiled : ver. 17. lest there be any fornicator , or prophane person among you , like esau , who for one morsell of bread , sold his birth-rigbt . levit. 19. 17. thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . 2 thess. 3. 15. yet account him not as an enemy , but admonish him as a brother . rom. 15. 14. and i my selfe also am perswaded of you , my brethren , that ye also are full of goodnesse , filled with all knowledge , able also to admonish one another . james 5. 19. brethren , if any of you doe erre from the faith , and one convert him , let him know , that he which converteth a sinner from the error of his way , shall save a soule from death , and shall hide a multitude of sins . prov. 29. 1. he that being often reproved stiffeneth his neck , shall suddenly be destroyed , and that without remedy . explic. xiv . there is a three-fold dutie included in this rule , the maine whereof , and here cheifly intended , is that of admonition ; whereunto the first is previous and conducing ; the latter , in some cases consequent , and attending christians conversation ; whether you consider the glory of god , and the gospel , therein concerned ; or the bonds of relation , with those mutnall endearments wherein they stand ingaged ; and obligations that are upon them for the generall good , and spirituall edification one of another , ought to be watched , marked , and considered by each other : not that we should curiously prie into one anothers failings ; much lesse maliciously search into doubtfull unknown things ; for the trouble , or disparagement of our brethren ; both which are contrary to that love ; which thinketh not evill , but covereth a multitude of faults , but only out of a sense of the glory of god , the honour of the gospel , and care of each others soules ; to observe their walking , that what is exemplary therein , may be followed ; what faileth may be directed ; what is a misse may be reproved , that in all things god may be glorified , and christ exalted . now admonition is two-fold ; 1. authoritative , by the way of power ; 2. fraternal , by the way of love . the 1. again is two-fold ; 1. doctrinall by the way of teaching . 2. disciplinary , which belongeth to the whole church ; of these we do not treat . the latter also is two-fold ; hortatory , to encourage unto good ; and monitory , to reprove that which is amisse : it is this last which is peculiarly aimed at , and intended in the rule . this then we assert , as the duty of every church-member towards them with whom he walks in fellowship ; to admonish any from the word , whom they perceive not walking in any thing with a right foot , as becommeth the gospel , thereby to recover his soule to the right way ; that much caution and wisdome , tendernesse and moderation is required in the persons performing this duty ; for want whereof , it often degenerates from a peaceable remedy of evill , into fuell for strife and debate . let them then , who are called to perform this duty , diligently consider these things ; 1. that in the whole action he transgresse not that rule of charity which we have , 1 cor. 13. 7. gal. 6. 2. 2. let him have peace at home , by an assurance of constant labouring to cast out all beams and moates from his own eye , mat. 7. 5. 3. let him so perform it , that it may evidently appear , that he hath no other aime , but the glory of god , and the good of his brother reproved ; all envy and rejoycing in evill being farr away . 4. let him be sure to draw his admonitions from the word , that the authority of god may appear therein , and without a word let him not presume to speak . 5. let all circumstances attending , time , place , persons , & the like , be duly weighed , that all provocation in the least manner , may be fully avoided . 6. let it be considered as an ordinance , whereunto christ hath an especiall regard . 7. let him carefully distinguish between personall injuries unto himselfe , whose mention must have farr more of forgivenesse , then reproof , and other offences tending to publick scandall . lastly , let self-examination concerning the same or the like miscarriage , alwaies accompany the brotherly admonition . these and the like things being duly weighed , let every brother , with christian courage , admonish from the word , every one whom he judgeth to walk disorderly in any particular whatsoever ; not to suffer sin upon him , being ready to receive content and satisfaction , upon just defence , or promised amendment : and without this , in case of just offence , a man cannot be freed from the guilt of other mens sins . let also the person admonished , with all christian patience , accept of the admonition , without any more regret of spirit , then he would have against him who should break the weapon wherwith he was in danger to be slain : considering , 1. the authoritie of him who hath appointed it . 2. the priviledg and mercy he enjoyeth by such a spirituall prevention of such a danger , or cur of such an evill , which perhaps himself did not discern . 3. the dreadfull judgements which are every where threatned to dispisers of reproofs , prov. 29 ● . and so thankfully accept just admonition from the meanest in the congregation . for the last , or repairing unto the church in case of not prevailing by private admonition ; our saviour hath so plainly laid down both the manner and end of proceeding in matth. 18. that it needeth no explanation ; only i shall observe , that by church there , ver. 17. cannot be understood the elders of the church alone , but rather the whole congregation ; for if the offended brother should take with him two or three of the elders unto the offender ( as he may ) then were they the church , and the church should be told of the offence before the reproof hath been managed by two or three , which is contrary to the rule . rule xv . exemplary walking in all holinesse , and godlinesse of conversation , to the glory of the gospel , edification of the church , and conviction of them which are without . psal. 24. 3. who shall ascend into the hill of the lord , or who shal stand in his holy place ? he that hath clean hands , and a pure heart ; who hath not lift up his soule unto vanity , nor sworn deceitfully . matth. 5. 16. let your light so shine before men , that they may see your good workes , and glorifie your father which is in heaven . ver. 20. for i say , unto you , except your righteousnesse shall exceed the righteousnesse of the scribes and pharisees , ye shall in no wise enter into the kingdome of heaven . matth. 21. 19. and when he saw a fig-tree in the way , he came to it , and found nothing thereon , but leaves only , and said unto it , let no fruit grow on thee hence forward for ever , &c. 2 cor. 7. 1. having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse of flesh & spirit , perfecting holinesse in the fear of god . 2 tim. 2. 19. and let every one that nameth the name of christ , depart from iniquity . tit. 2. 11 , 12. for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodlynesse and worldly lusts , we should live soberly , righteously , and godly in this present world . ver. 14. who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . ephes. 4. 21 , 22 , 23. if so be that ye have heard him , and have beene taugt him , as the truth is in jesus , that ye put off concerning the former conversation , the old man , which is corrupt according to the deceitfull lusts ; and be renewed in the spirit of your mind . 1 pet. 3. 1 , 2. likewise ye wives , be in subjection to your own husbands , that if any obey not the word , they also may without the word be won by the conversation of the wives ; while they behold your chast conversation coupled with feare . heb. 12. 14. follow peace with all men , and holinesse , without which no man shall see the lord . ephes. 5. 15 , 16. see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the dayes are evill . 2 sam. 12. 14. howbeit because by this deed thou hast given great occasion to the enemies of the lord to blaspheme , the child also , that is borne unto thee , shall surely die . explic. xv . holiness becometh the house of the lord for ever , without it none shall see god : christ died to wash his church , to present it before his father without spot or blemish , to purchase unto himself a peculiar people , zealous of good works . it is the kingdome of god within us , and by which it appeareth unto all , that we are the children of the kingdome . let this then this be the great discriminating of the church , from the world , that they are a holy , humble , self-denying people : our master is holy , his doctrine and worship holy ; let us strive that our hearts may also be holy . this is our wisedome towards them that are without , whereby they may be gained , or convinced ; this is the meanes whereby we build up one another most effectually . examples are a sharper way of instruction then precepts ; loose walking causing the name of god to be blaspemed , the little ones of christ to be offended , and his enemies to rejoyce , is attended with most dreadfull woe● bo●h , that all who are called to an holy profession , and do enjoy holy ordinances , did shine also in holynesse of conversation , that those who accuse them as evill doers , might have their mouths stopt , and their hearts fil'd with shame , to the glory of the gospel . to this generall head belongeth that wise walking in all patience , meeknesse , and long-suffering towards those that are without , untill they evidently appear to be fighters against god ; when they are to be prayed for . hither also might be referred the patience of the saints in all tribulations , sufferings , and persecutions for the name of christ . motives for the exercise of universall holinesse in acts internall and externall , private and publick ; personall , and of all relations , are , 1. the utter unsufficiency of the most precious ordinances , for any communion with god , without it . 2. the miserable issue of deceived soules , with their barren emptie , fruitlesse faith . 3. the glory of the gospel , when the power thereof hath an evident impression on the hearts , thoughts , words , actions and lives of professors . 4. scandall of the gospel , the advantage of its adversaries , the shame of the church , and fierce wrath of god , following the unsuteable walking of the professors . 5. the sweet reward which the practice of holyness bringeth along with it , even in this life ▪ with that eternall weight of glory , whereunto it leadeth hereafter ; unto which , the holy son of god bring us all , through the sprinkling of his most holy bloud . and these are some of those rules , whose practice is required from the persons , and adorneth the profession of those who have obtained this grace , to walk together in fellowship , according to the rule of the gospel ; towards others also ought they , with severall limitations , and in the full latitude towards the brethren of the congregations in commrnion with them . finis . notes, typically marginal, from the original text notes for div a53689e-390 touching these cases , see my treatise of the duty of pastor ▪ and people distinguished . the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, 1616-1683. 1679 approx. 99 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a53677 wing o727 estc r16357 12100495 ocm 12100495 54104 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53677) transcribed from: (early english books online ; image set 54104) images scanned from microfilm: (early english books, 1641-1700 ; 818:18) the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, 1616-1683. [4], 47 p. printed for nathaniel ponder ..., london : 1679. reproduction of original in union theological seminary library, new york. attributed to john owen, d.d. cf. bm. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -great britain -controversial literature. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the church of rome no safe guide : or reasons to prove that no rational man , who takes due care of his own eternal salvation , can give himself up unto the conduct of that church in matters of religion . by john owen , d. d. jerem. 7. 4 , 9 , 10. trust ye not in lying words , saying , the temple of the lord , the temple of the lord , the temple of the lord are these . will ye steal , murder , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not ; and come and stand before me in this house which is called by my name ? london , printed for nathaniel ponder , at the peacock in the poultry , over against the stocks market . 1679. imprimatur , march 5. 1679. preface . the ensuing discourse was the subject and substance of two sermons preached unto a private congregation . the author of them had no design or purpose ever to have made them publick . the importunity of many , who judged they might be of use unto others , because they found them so unto themselves , gave occasion unto this publication of them . yet had they not so prevailed , but that he judged it was neither unmeet for him , nor unseasonable for others . in publico discrimine omnis homo miles est ; no man is to be forbidden to bring his bucket to help allay the flames of a raging fire . and it is the pretence of the church of rome to be the only guide of all christians in religion , which is here examined ; a work which a concurrence of all sorts of circumstances renders seasonable . for as this pretence is the sole foundation of the whole papacy , with all the power and secular advantages that it hath obtained unto it self ; so it is that alone which gives countenance and warranty unto the factors and agents of that church , to design and prepetrate such things as are destructive of all that is praise-worthy or desireable among mankind , and unspeakably scandalous unto christian religion . remove the sand or rubbish hereof , and the whole fabrick will dissolve of it self , and fall to the ground . this small discourse is an attempt unto that end , whose success is humbly recommended unto the care of god over his church . if there seem to be any severities of expression used towards some of the church of rome , the reader is to consider that hard things cannot well be represented in soft and pliant words . and if there be nothing of this nature found , but what hath the appearance of severity , from the things themselves which are expressed , there is no blameable excess . however the author is one who heartily desires and prayes for the outward peace and tranquility of all men in this world , whose principles will allow them to live peaceably with others . the church of rome no safe guide . the foundation of the small ensuing discourse , shall be laid in a position , wherein as i suppose , persons of all sorts who are concerned in the things treated about , are agreed ; namely , that it is the duty of every man who taketh care of his own eternal salvation , to betake himself into some guide or conduct , that may safely lead him unto the knowledge of the truth , and the practice of christian obedience . the nature of religion , the state of our own minds in this world , with the eternal importance of a safe unerring guidance in things spiritual and supernatural , do require that the utmost of our diligence and prudence , be used in the discharge of this duty , in the choice of this guide . no man of himself is sufficient by his own reason al●ne to be his own guide . they who thinking themselves wise have attempted so to be , have waxed vain in their imaginations , and their foolish hearts have been darkned . rom. 1. 21. the warning and instruction given by solomon , do principally respect this case ; he that trusteth in his own heart is a fool ; but whoso walketh wisely shall be delivered , prov. 28. 26. but the knowledg of , and adherence unto such a guide , are eminently necessary , when there are great differences and divisions amongst men about religion ; especially if they are mannaged in waies and by means not only scandalous unto religion it self , but pernitious unto humane society , in their consequents . when men not only say and contend that here is christ , and lo there is christ , matth. 24. 23. but also on the account of these differences ingage into waies and practices , ruinous unto the souls of men , and destructive unto all that is praise worthy in this world , those who are not careful to chuse and adhere unto a faithful guide and conduct , are no less defective in wisdom , than negligent in their duty . were a man in a wilderness where are a multitude of cross paths , all pretending to lead unto an inhabited city , whither he must go or perish ; if he see men not only contending some for one way , some for another , but killing and destroying one another , about the preference of the several waies they esteem best and safest ; he deserves to wander and perish , if he refuse a guide that is tendred unto him with sufficient evidence of his truth and faithfulness . that there is such a one ready in our present case shall be immedately evinced . the differences in religion that are at present among us , are of two sorts . first , such as comparatively are of small moment , as unto the principal ends of the life of god. the measure of these differences is , that which way soever they are determined in the minds of men , they neither overthrow the foundation , nor obstruct the due exercise of faith and love. for this is our great duty , with respect unto doctrines in religion , that we hold fast the form of sound words , in faith and love , which is in christ jesus , 2 tim. 1. 13. and if any of them are so small as that it cannot be pretended that they overthrow the foundations of faith and love , yet if they hinder them in their operations and due exercise according unto the rule of the gospel , they are pernicious unto the souls of them in whom they have that effect . but such differences which comply with this measure , tend unto nothing in themselves that is obstructive unto the glory or power of religion , whatever they may be pressed and wrested unto , by the lusts , prejudices , and carnal interests of men . for there is no ground to be taken from them , for severe thoughts concerning the state and condition of them who so differ , as unto their interest in present grace and future glory . to live in a neglect of love , in all the effects and fruits of it towards such on any pretences , to design their hurt and evil , is to live in open contradiction unto all the rules of the gospel . such severe thoughts are the principal causes and occasion of all pernicious evils in religion ; especially those which are most scandalous unto it ; and most inconsistent with that good of mankind , which christian religion is designed to promote . for things are come to that pass among the generality of christians , that when once persons begin to damn others in their minds for their dissent from them , they judge themselves at liberty , and count that it is their duty , to do them all the mischief they can in this world. they first make themselves their judges that they must go to hell , and then would be their executioners , to send them thither as fast as they can . whether this be a representation of christ or of the devil , is not hard to determine . sure i am , it is not compliant with the advice given unto all guides of the church of an attendance whereunto they must give an account , 2 tim. 2. 24 , 25 , 26. and the servant of the lord must not strive ; but be gentle unto all men , apt to teach , patient ; in meekness instructing those that oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth . and that they may recover themselves out of the snare of the devil , who are taken captive by him at his will. hence it is that those who have a strong inclination to oppress and destroy other men , which their interest prompts them unto , do endeavour to make every the least dissent from themselves , on one pretence or other , by sophistical arguments and strained consequences , to be a fundamental error , and such as makes them incapable of life eternal . but no men can give a greater evidence of their disintrest in christian religion , of their unacquaintedness with the vertues and powers of it , wherein the glories of it do consist , and what is of real price with god , than those who are so minded . blessed be god , that christ will not leave his seat of judgment unto such persons , neither here nor hereafter . but such differences as those mentioned , will probably continue among christians , so long as they continue in this world. for although all those among whom these differences are , do chuse the same guide , yet they do not in all things equally hear and understand his voice . perfection in light and knowledge are required unto a perfect agreement in all the conceptions of our minds about spiritual things . wherefore it is reserved for heaven where every thing that is imperfect shall be done away . here we have different measures ; we know but in part , and therefore prophesy in part , rom. 13. 9. it is love or charity alone that supplies this defect ; and gives such an harmony unto the different parts of the mystical body of christ , which is the church , as renders them all useful , and the whole beautiful , 1 cor. 13. col. 3. 14. but these are not the differences which at present i intend . there are those which in their nature are of greater importance ; such as are about the fundamentals of christian faith , worship and obedience ; such as upon whose determination the eternal welfare and misery of the souls of men do depend . and not only so , but they are such also , which on that wretched mannagement of religious concerns that late ages have embraced , have an influence into the peace or disturbance of humane society , the tranquility , the liberty and lives of men . yea they are by some promoted and pursued , by all waies of fraud and violence , with that height of impiety as is utterly destructive of all religion . many we have who plead themselves to be christians , which might be allowed them , if they pleased themselves , would they not do such things as christian religion abhorreth . but this is the least part of their claim ; they will also be the only christians ; all others who differ from them , however falsely so called , being only a drove of unbelievers , hasting unto hell. now although this be intollerable presumption , yet because they hurt none by it , but themselves , if they will not be awakened from this pleasing dream , they may be suffered to sleep on . but they rest not here ; these christians who only are so , and so alone know truly what is in christian religion , will do such things under a pretence of it , will perpetrate such execrable crimes , avowing them to be the dictates and commands of that religion , that if men were not sure that their former pretences are presumptuously false , it would be a sufficient warranty for them , whereon to question the whole truth of the gospel . and these things are done in the pursuit of these differences in religion which abound among us . wherefore if we would not contribute unto that intollerable scandal against the gospel , that the religion it teacheth is pernicious to the peace of mankind , and all that is praise worthy in the world , which must be accounted for ; if we have any care about our own eternal salvation , we ought to use our utmost diligence to arrive unto a safe conduct through all these difficulties . this being our present case , there being such differences in , and divisions about religion among us ; the mannagement of them , being grown incurably scandalous and perilous ; our enquiry is , what guide or conduct a man that takes care of his own salvation , that would know the truth , and have the benefit of it , that would please god here , and come unto the eternal enjoyment of him hereafter , ought to betake himself , and firmly adhere unto , as that which will safely lead and direct him unto all these ends . for if the blind lead the blind , both will fall into the ditch . two things are pleaded to be this safe and infallible guide ; to have that conduct committed unto them , which every one who takes care of his salvation is obliged to betake himself unto . the first is the church of rome . she it is who at this time , laies a most vehement claim to be the only authoritative infallible guide of all christians , as unto their faith , worship and obedience . we enquire not after a ministerial guide and the benefit which we may receive thereby . this they regard not , as that which leaves men the exercise of their own understandings , and use of all divine aids and assistances , as unto the information , direction and determination of their minds in all that they are to believe and practise in religion . but such a guidance as whereunto , by vertue of its authority and infallibility we are entirely and absolutely to resign our understandings and consciences , what ever it leads us unto , is that which this church claimeth , and without which she is nothing , nor can stand one moment . this is that which those who plead the cause of that church at present , do wholly betake themselves unto the promotion of , declining what lies in them , all other differences and controversies between them and us . such a guide , they say , there must be of all christians , and this guide is their church . and they do wisely consult their own interest therein . for if they can once gain this point , all other things which they aim at , will follow of their own accord ; and they may satisfy the desires of their hearts on the consciences of men . wherefore this claim of theirs consists of these three parts , or may be reduced unto these three heads . 1. that they , and they alone , are the church of christ ; all others who are called christians in the world , are hereticks and schismaticks , who belong not unto it , nor have any interest in it . howbeit if the description given us of the church of christ in the scripture be right and good , it is almost impossible there should be any society or combination of men on a religious account , more unlike it than that which is called the church of rome . this therefore must be taken upon their own credit , and vehement affirmation , by them who have a mind so to do . 2. that this church which they alone are , is entrusted with authority over the souls and consciences of all christians , and all that would be so , to be their only guide in all that they are to know , believe and do in religion ; so that whoever gives not themselves up unto their conduct , must perish eternally . it were no hard task to manifest that a supposition hereof , is destructive unto the nature of evangelical faith and obedience , as also of all the directions and precepts given by christ and his apostles for the discharge of our duty with respect unto them . but this they must obtain , or the whole present popal interest falls unto the ground . yet neither will a supposition that there is such a church , secure them ; their own pretences to be this church being openly contradictory to the scripture . nor is the power claimed herein derived from the apostles who professed themselves not to be lords of the faith of believers , 2 cor. 1. 24. 1 pet. 5. 3. 3. they plead that hereon , no more is required of any man , who takes care of his salvation ; but that he give up himself absolutely and entirely unto the conduct of their church , believing what it proposeth , and that on this ground alone , that it is proposed by it , and obeying all its commands ; whereby they seem to set this pretended guide in the temple of god , shewing him that he is god. this is the claim of the church of rome ; these are the principles whereinto it is resolved , which whether they have any thing in them of truth or modesty , will immediately be made to appear . secondly , the holy scripture with the divine aids and assistances for the understanding thereof , which god hath promised unto all that diligently seek him , is pleaded to be the only rule and guide that men ought to betake themselves unto , in case of those important differences in religon , which are under consideration and the plea on the behalf thereof is reducible unto these five heads . 1. that this scripture is a divine supernatural revelation of god , his mind and his will. this foundation is unquestionable , and will never fail them that build upon it . those of the roman religion will propose ensnaring questions about it , unto them on whom they design . they will be asking how they know the scripture to be the word of god , labouring to disprove the evidences they produce to prove it so to be . but this bold artifice is of no use in this case ; for themselves confess it so to be ; only they prefer the authority of their church testifying it so to be , as more safely to be rested in and trusted unto , than that of god himself , which cannot be unto the advantage of their cause , with any considerate persons . 2. that it is a divine revelation of the whole mind and will of god , as unto all things that are necessary unto his glory and our salvation . this it frequently testifieth of it self ; and on the former supposition of its being such a divine revelation , its testimony must be granted to be infallibly true . both these assertions the apostle expresly conjoyneth , 2 tim. 3. 15 , 16 , 17. somewhat they except here in respect of their unwritten traditions , but dare not positively deny that the scripture is a sufficient revelation of all things absolutely necessary unto salvation . indeed to do so will leave no assurance unto any man that he can ever know what is necessary unto salvation . but they have a reserve whereunto they betake themselves on a concession hereof ; namely , that whatever be contained in it , it cannot be understood , but as the sense of it is declared by their church . but this is a bold unproved presumption , contrary unto the design of god in giving us his word , and the experience of all who have been exercised in it . 3. the way , manner and method of this revelation are such as are suited unto divine wisdom and goodness , whether they please men or no. it is with reference unto these things that they expatiate and enlarge themselves , in charging the scripture with obscurity , and unfitness thereon to be our only rule and guide . for the bible , they say , is a book composed of histories , prophecies , songs , prayers , and epistles , and is therefore unmeet for any such use or end . but these things are of no consideration in our present case . it is thus given out immediately by god himself ; and therefore every way answers divine wisdom and goodness ; whether men are pleased with it or no , we are not at all concerned . he who designed it for the instruction of the church , alone knows what was to be the method of its composure unto that end . and it hath been proved on another occasion , that considering the state of the church in its several ages , the nature of that faith which is to be wrought and confirmed by this divine revelation , with the manner of teaching becoming the authority of god ; and the holy scripture could not have been given out unto us in any other order or method , than that wherein it is disposed . 4. on these suppositions , there neither is , nor can be more required of us in order unto our eternal salvation , but that we understand aright , firmly believe , and yield obedience unto the revelation of the mind and will of god that is made therein . the assurance hereof is so evidently included in the foregoing assertions , that it needs no confirmation . every thought unto the contrary , is so injurious unto the wisdom , goodness , grace and truth of god , so opposite unto all the notions of the minds of men , on a supposition of gods speaking unto them , that it ought to be rejected with detestation . 5. there are efficacious aids promised , and assured means appointed by god himself to help all that diligently seek him , unto a certain infallible understanding of his mind in the scripture , so far as the knowledge of it is necessary unto our salvation . this also i have lately confirmed in a peculiar discourse . these are the heads whereunto the plea for the guidance of the scripture in all differences and divisions about religion , may be reduced . the case being thus plainly stated , the enquiry hereon is , whether of these guides , a man that takes care of his own eternal salvation , should betake himself , and firmly adhere unto , to the end . in answer unto this enquiry , i shall prove , that no wise man who feareth god , and is careful of the eternal condition of his own soul , can chuse the church of rome for this guide , foregoing the other of the scripture , with the divine aids promised and given for the understanding thereof . the person of whom i speak i suppose to be a wise man ; that is , one who prefers things eternal unto those that are temporal , so as not to be ensnared by earthly interests and advantages , unto the forfeiture of his interest in things above ; and will be careful not to be imposed on by men who design their own advantage in what they would perswade him unto . he who is otherwise minded is a fool . he is also one that feareth god , and therefore is real and in good earnest in religion , as desiring to please him in all things . for there are many who give the world no small disturbance about religious concerns , who do on all occasions manifest that they have little or no regard unto god in what they say or do . but in the persons whom i address unto , i suppose that they really take care above all other things of the eternal salvation of their souls . and i shall not deal with them by abstruse arguments , nor by testimonies of men that may be bandied up and down , on the one side and the other ; but by such plain reasonings as are accommodated unto the common understanding of all sober , sedate , rational persons , who own the principles of christian religion , which have their force from the general usage of mankind in things of an alike nature , the common natural principles of mens minds , where they are not vitiated and depraved , with the experience of what they have found already in any duties of religious worship . indeed if we could but prevail with men to be perswaded that every man must believe for himself , and obey for himself , and give an account for himself , this difference would be at an end . for the choice of the church of rome to be the guide enquired after , is nothing but the putting of the care of saving our souls unto others , who will not be able to answer for us , when our trial shall come . and this subject in particular i have chosen at present to insist upon for two reasons . 1. because , as was before observed , those who at present do plead the interest of this church among us , do decline what they can all particular controversies , and under various notions betake themselves to this alone , about an authoritative guide and leader of all christians , which they pretend their church to be . they do not in their projection for proselytes , go to them and enter into disputes about transubsubstantiation , the sacrifice of the mass , adoration of images , or the like , no nor yet about the popes infallibility . but supposing themselves to be greatly advantaged by the differences in religion that are among us , which usually they enlarge upon without either truth or modesty , under a concealment of greater differences among themselves , they insist only on the necessity of such a guide which they pretend their church alone to be . hereby have they prevailed on many , who on one account or other , do think themselves unmeet any longer to take care of their own salvation . and when once they have prevailed herein , there is nothing so horrid , nothing so wicked , that they cannot impose on the consciences of their proselytes . they will not now scruple or stick at all , at those things , which they would have dreaded to have thought of , whilst they had the care of themselves in any measure upon them . not one man of a thousand who supposeth that he hath himself and his own soul in charge , that he must give an account of and for himself , will venture on those waies and practices which they will with great satisfaction rush into , under their conduct . 2. because of the strange waies they have lately taken , to put this pretence into use and practice , and to take us all under their conduct . pretending unto the guidance of our souls in the things of god , they have attempted to take us into their power as unto our lives , liberties , laws , and all other our concernments in this world , which whosoever doth unlawfully , forfeits all his own . and a sufficient ▪ indication it is of what guidance we were like to meet withal , when way was to be made unto it , by fire , confusion , blood , massacres and sedition . should there be a school erected , pretending unto an easie certain way of teaching all sciences , divine and humane , should it pretend a grant that nothing of this nature should be taught or learned but in and by it ; yet if i saw the posts of the house hung like shambles with the limbs of slaughtered person ; if the ground about it be strewed with the bones and ashes of men burned to death ; here lying one strangled , there another stabbed , a third poisoned ; all for no other cause , but either because they would not submit to the teaching thereof , or would not learn things foolish and wicked , i should avoid such a school and its power so far as i were able . but yet because there hath of late among us a great accession been made really unto this guidance by persons formerly professing the protestant religion , i shall a little enquire into the causes of it , or the means whereby it hath been brought about . and i shall not fear to say , that as unto the most of them who have relinquished the protestant religion , they are these that follow . 1. a profound ignorance of the internal powers of religion , with an utter want of all experience of them in themselves , makes them an easie prey to seducers . persons who have never had any concernment in religion , beyond the out-side solemnity of it , with some notions and opinions about the doctrines of it , are easily tossed to and fro , from one religion unto another , or unto none at all , through the cunning slights of men who lye in wait to deceive . when men have only a form of godliness in the profession of the truth , but know nothing of the power of it , it is an uncertain accident whether they persevere in that profession or no. there are internal powers of true religion which are efficacious on the minds of men , to enlighten them to purifie them , and give them liberty from the adverse powers of darkness , vanity and bondage unto sin . where men have experience of them in their own hearts , there and there alone , if a vigorous impression unto the contrary do befall them , will they be constant in the profession of the truth . the success of our roman emissaries , is confined almost unto that sort of persons , who under the outward profession of the protestant religion , have been totally ignorant of the vertue and power of the truth contained therein . 2. wickedness of life taking shelter in the promises of eternal security , which that church with presumptuous confidence tenders unto all that will give up themselves unto her conduct , though in the last moment of their lives , gains them a multitude of proselytes . this engine they apply unto many when they are leaving the world , even unto such as having lived in sinand ignorance , are ready to receive condign punishment for their villanies , deceiving them of those few minutes which might be improved in seeking after evangelical faith and repentance . but this is the least use they make of it . there are in the world , among those that are called protestants , mighty men , nobles , men of dignity and revenue , who live in their sins , and are resolved so to do . yet are they not able by any means to secure their consciences from troublesome fears of eternal miseries that will ensue on the course wherein they are . by all crafty waies of access and compliance , the factors of this church do insinuate themselves , or by others are introduced into the acquaintance of this sort of persons . and the first thing they offer unto them , is absolute security of eternal salvation , if they will but relinquish heresie , wherein it is impossible they should ever be saved , and betake themselves unto the conduct of the church of rome ; of the change of their lives , the relinquishment of their sins , of repentance from dead works , of the life of god , and universal obedience therein , there are no words between them . many of these persons who are resolved beforehand rather to part with all the religion in the world , than with one of their lusts and sins , do readily embrace the composition offered . for really that which is tendred unto them is a consistency between living in sin , and assured going unto heaven , which before they knew not that they could be reconciled . for however they shall live for the future , suppose in the sins of adultery , fornication , prophane swearing , luxury , drunkenness , or the like , the church will take care that by confessions , masses and purgatory , they shall be undoubtedly saved . at this door have entred great numbers of unclean beasts unto the encrease of the herd , who often prove the most forward zealots for the catholick cause . 3. secular interests and advantages accommodated unto all sorts of persons , are another means of their prevalency . there are no sorts of persons from the highest to the lowest , that come within their walk and compass , or unto whom they can have access , with the least probability of success , unto whom they have not in a readiness to propose some secular advantages , suited unto their state , condition , inclinations and abilities . great men shall have favour and correspondencies with potentates abroad , besides a principal interest in that alteration in national affairs , which they doubt not but they shall introduce . schollers shall be used and preferred , at least when they have any eminency in abilities , they shall not want steem and advancement . mechanicks shall be employed , and the poorest one way or other provided for . and for all sorts of discontented persons , who may be of any use unto their interest , they have the refuge of their monasteries , for their entertainment . and is it any wonder , if in this degenerate age , wherein the most of men do openly and visibly declare a predominancy in their minds and affections of things carnal and temporal , above those that are spiritual and eternal , many be ensnared by these promises , which either shall be made good unto them , or at least are sufficient to keep them in expectation , untill they are ingaged beyond recovery . 4. m●ny , it is to be feared , fall under the dreadful account given of gods righteous dealings with those who obstinately 〈…〉 , under the profession of the truth , 2 thess. 2. 10 , 11 , 12. because they received not the love of the truth that they might be saved , god shall send them strong delusions that they should believe a lie , that they all might bedamned who believed not the truth , but had pleasure in unrighteousness . this is that which we have more cause to fear with respect unto this nation , than all the artifices of of the roman church . lastly ; how powerful and prevalent the last voice of this church may prove i know not . the motto of some potentates on their great guns , is vox vltima regum ; the last voice of kings ; that of this church is fire and fagot ; wherewith i pray and hope that they shall never more be heard to speak in england . allowing them these advantages , i shall now prove that no wise or sober man , who takes care of his own salvation , can give up himself to the conduct of the church of rome , in his choice of religion , then when there are the most abounding contests about the truth , and the right way of its profession , which is supposed our present case . in my first reason i shall proceed no farther but to render this pretended guide suspected with all wise and sober men . for it will be granted i suppose , that we ought throughly to consider who or what that guide is , whereunto we do absolutely resign the disposal of all our spiritual concernments without power of revocation . if any men were to make such an absolute trust of their lives , estates aud liberties into the hand of another man or of other men , putting them all absolutely out of their own power , certainly they would think it their wisdom and interest to consider aright how and what they are , unto whom they do so fully and absolutely resign themselves , and all that they have . and if they have any just suspicion of their honesty or faithfulness , or that they seek themselves or their own advantage in taking this trust upon them , they will not easily be induced to resign up their all unto them . yea the more earnest they are to perswade them , the more will they suspect that there is knavery in the cause . how much more carefull ought we to be in the chusing a guide into whose power and disposal we must resign all the eternal concernments of our souls ; which all men do , who absolutely give give up the conduct of themselves unto the church of rome in all matters of religion . for notwithstanding all their pleas of a sure and safe bank for the consciences of men , there are great presumptions that they will break at last , and leave them who have entrusted them unto eternal beggary . i shall give but one reason which renders this pretended guide so justly suspected , as that no wise man can commit himself thereunto in things of this importance . and this is the prodigious worldly secular advantages which the church of rome hath made unto it self by this pretence of being the only guide of all christians in matters of religion . for this pretence is the sole foundation of the whole papacy ; which when the sand of it is removed , must fall to the ground . and we may consider both what they have obtained by it , and how they use their acquisition . for ( 1. ) by vertue of this pretence alone , they have erected their popedom , obtained principalities and soveraignties , possessed themselves of the principal revenues of most nations of europe , have heaped up huge treasures of wealth , wherewith they maintain innumerable persons who have nothing to do , but by all arts to promote their interest , especially that numerous society which is grown at this day the pest and terror of the world . these things are evident in other nations , they were so formerly in this ; and in all the zeal which of late they have pretended for the conversion , as they call it , of this nation , it is legibly written in all the parts of their design , and the whole mannagement of it , that it was power , dominion , wealth and revenue unto themselves that they intended ; this place , that dignity , and the other revenue , and the carnally sweet dominion over the consciences of all sorts of persons were in their eye . 2. we may consider what use they make of these secular advantages and revenues which they have obtained meerly by vertue of this pretence . and it may be said with modesty , that these things were never forced to be wickedly serviceable unto the lusts of men , among the heathens themselves , more than they are and have been among all sorts of men , in the church of rome ▪ ambition , avarice , pride , luxury , sensuality , cruelty , are the deities that they sacrifice the spoils of the souls and consciences of men unto . there is no sort of wickedness , not the highest and most provoking , not the most vile and sordid that humane nature is capable of , but multiplied instances may be given of the perpetration of them , by the advantage which they make of this pretence . this consideration i say is sufficient unto all wise men to render this pretended guide justly suspected ; and to bring the vagabond unto the strictest and severest examination that the law and word of god doth direct unto in such cases . 1. it is so on the account of reason and common usage amongst men in cases of an alike nature . if it be notoriously known and evident , that any sort of persons , whatever else they seem to be or act , do make great and unaccountable advantages unto themselves by any trusts that are committed unto them , pretending nothing in the mean time but the good of them who so entrust them ; a wise man will not absolutely give up the disposal of himself and all his concerns unto such persons . yea when men are more than ordinarily urgent to have such trusts committed unto them , we do ordinarily enquire what is their interest in this matter of care and trouble that makes them so earnest . and if we find that they have made their own advantages on all such occasions , we shall not be too forward to give up unto them all that we have ; especially if the resignation of our selves and our concerns desired by them , be such as we shall never more have the disposal of any thing in our own power , nor shall they be accountable for any thing they do thereon . it may be you will say , those who desire this great trust to be reposed in them , are in all other things of vertue and piety , most eminent above others . but what if by various waies and means they discover themselves to be for the most part of the very worst of men . it will assuredly be said , that such a kind of trust as that mentioned , would be ridiculous , and was never made by any wise man ; fools and mad men being only meet to be confined unto it . yet such is the trust that the church of rome requireth that we should commit unto her , and that in affaires of infinitely greater importance than all other earthly concerns . for she would have us absolutely resign up our souls and consciences with all our eternal interests , unto her conduct and guidance , without any reservation for the use our own light , reason , knowledge or faith , & without power of revocation on pain of damnation . in the mean time it is evident and notorious , that by vertue of this pretence , she hath erected the popedom , obtained principalities and dominion , endowed her self with the principal revenues of the nations , and erected a supremacy over kings and kingdoms to be disposed of at their pleasure . is it not the duty of a wise man when any of these persons are importunate with him to forsake the scripture , and his own understanding , with all the experience which ever he had of the power of religion , and to give up himself absolutely unto their conduct ; to enquire what is the interest of these men in these things which makes them thus importunate . and if this appear openly to be an encrease or confirmation of their secular advantages , he will say that this is a trust fit only for them to make , whom darkness , ignorance , the love of sin , and a vitious conversation have rendered spiritual fools and bedlams , that can in nothing guide themselves . especially he will do so , when he shall find that these high pretenders to be the only guides of the souls and consciences of other men , do for the most part walk in paths themselves that go down to the chambers of death . that they are so far from giving examples of christian meekness , humility , self-denial , faith , love or real holiness , from giving a just representation of christ in the image of god on themselves , as that in many great , notable , prodigious instances they represent the devil , with all his malice , cruelty and blood , unto the world. 2. there is that which doth hereon , yet farther increase a just suspicion of this pretended guide . and this is the way of our lord jesus christ , and of his apostles under him and after him , unto whom that conduct of our souls which the pope and church of rome do now lay claim unto , was really committed by god even the father . it is known that our lord jesus christ himself , though in his divine person he was the soveraign possessor of heaven and earth , yet in that ministry wherein he took the guidance of mens souls , he obtained nothing , possesse nothing beyond food and raiment , nor made the least outward advantage by any good that he did , or by any miracles that he wrought . this state in general belonged unto his humiliation , and was a part of his sufferings . but withal it was chosen by himself for this end , to convince and satisfie the souls of men , that he designed nothing in all his instruction and guidance of them , but the glory of god in their eternal welfare ; gaining nothing unto himself but reproaches , persecution , and the cross. this he did as knowing that there was that glory , beauty , power and usefulness in the truth wherein he instructed men , that nothing was outwardly needful to give it an effectual entrance into their minds , but only to deliver them from prejudices , which all self advantages made by him would have given unto them . the pope and mahomet who have since pretended unto the same conduct of mens minds in religion , which was entrusted originally with him whom the father sealed , knowing that what they had to teach of their own , and to lead men into , had no glory , beauty , evidence , nor use in it self , have wisely betaken themselves unto the waies of fraud and force , to impose their doctrine on the consciences of men , with this bait and allurement , that what profit and advantage they make unto themselves , by the conduct which they have assumed , others according to their proportion shall be sharers therein . the holy apostles succeeded unto the personal ministry of our lord jesus christ , as unto this conduct of the souls of men . such power was committed unto them , by him , who sent them even as the father sent him ; such assurance was there in their conduct , through infallible inspiration , and the presence of the holy ghost with them in an extraordinary manner , as that all men were bound to give up themselves unto their conduct and guidance . howbeit they judged that there was no duty more incumbent on them , than to make it evident unto all the world , that they neither sought nor would accept of any temporal advantages unto themselves by the trust reposed in them ; but were contended that their portion in this world should lye in all the extremities and calamities of it . and this they willingly submitted unto , that all men might he encouraged to trust them in their everlasting affairs , when they saw what loosers they were by it in this world , without desire , hope , or expectation of any better condition . the church of rome laies claim to the very same authority over , and conduct of the consciences of men in religion , as were committed unto jesus christ and his apostles . it is as safe , as they pretend , for a man to cast off the authority and institutions of christ himself , as to dissent from those of the pope . but what in the mean time meaneth this bleating of the sheep and lowing of the oxen ; whence is it that they have mannaged the pretence hereof , to the gaining of power , dominion , wealth and revenues unto themselves , beyond that of the greatest kings and princes in this world ? let others do as they shall think fit , i shall never commit the conduct of my soul unto them , who for ought i know would never look after me , nor any other , were it not for the advantage they make by it unto the service of their earthly desires . it may be said , that other churches and persons do make advantages unto themselves by that conduct of the souls of men which they lay claim unto . and if this be sufficient to render such guides suspected , we shall scatter the churches , and leave none to guide them . i answer , it doth no way follow . for the rules , measures , and outward allowances for and in the name of their labour and guidance unto the ministers of the gospel , are in general so stated in the scripture , as that men cannot mistake therein unto their prejudice . but we are not at all concerned in what advantages men make unto themselves hereby ; provided that the conduct they pretend unto , be such as is accompanied with no dominion over our faith , but is proposed only as an help thereunto . whilst men require not an absolute resignment of our souls and consciences unto them , but leave us unto the perfect libert of our own minds , to judge upon and receive what they propose unto us ; to examine and try all that they instruct us in , which we may reject or refuse , according as it evidenceth it self to be good or evil unto us ; there is no great danger in our conduct . this i say is sufficient to render this pretended guide which with so much vehement importunity would impose it self upon us , to be so justly suspected , unto all men not forsaken as well of common reason , as of all due reverence unto the word of god , as that they will not readily embrace it . 2. as what hath been spoken is sufficient to render this pretended guide suspected with all sober and considerate persons ; so there are cogent reasons , why it ought to be absolutely rejected , by all who take care of their own eternal salvation . the cause peculiarly under consideration is stated on a double supposition . 1. that there are such differences in and about religion among us , as wherein the eternal salvation of the souls of men are immediately concerned . for some of them consist in opinions , principles and practises , pernicious and destructive unto salvation , as each side doth acknowledge and contend . and it is meet the cause at present should be expresly stated on this supposition , because those of the roman church design their great advantage from it . 2. that in this case we ought diligently to apply our selves unto some safe guide which may lead and conduct us in the right way , wherein we may glorify god , and obtain eternal blessedness unto our own souls . this also is not only allowed by them , but fiercely contended for , as a foundation of their whole cause . wherefore to determin our thoughts aright in our enquiry on these suppositions , we may consider the things that follow . 1. the first supposition is plainly stated in the scripture . it is plainly affirmed therein that such things were then beginning in the church , that they would fall out in after ages , and encrease towards the end & consummation of all things . see to this purpose , acts 20. 29 , 30. 1 tim. 4. 1 , 2 , 3. 2 tim. 4. 3 , 4. 2 pet. 2. 1 , 3. 1 john 4. 1 , 2 , 3. all in compliance with the holy warnings and predictions of our blessed saviour himself unto the same purpose , matth. 24 4 , 5 , 11 , 23 , 24 , 25 , 26. in all these places and many other , the cause as stated in our supposition is expresly foretold , with the pernicious effects of opinions and heresies , overthrowing the foundation of faith , and destroying the souls of men . in this cause is a certain guide necessary in a peculiar manner . 2. in no one place , either in express words , or by direct consequence , are believers or the disciples of christ , directed in this case to betake themselves unto such a guidance of the church of rome . they are not so in any one place where these divisions are foretold , where properly such directions should be expected or no where ; nor yet in any other place whatever . any one divine testimony unto this purpose , giving this direction on that supposition , shall for ever determine this controversie . shall we think that the lord jesus christ , foreknowing , foretelling , and warning all his disciples of such a dangerous state and condition , as from which they cannot escape or be delivered , without a guide that will safely lead and conduct them , if there were but one such guide prepared and appointed by him , should no where in any divine revelation direct them thereunto ? doth a supposition hereof truly represent unto us his love , care and compassion towards the church ? can any thing more injurious unto his wisdom , faithfulness and honour , be once imagined ? it is impossible therefore that any man in the case supposed , should betake himself unto the sole conduct of the pope or church of rome , without casting contempt on him and his authority . but , 3. yet there is farther evidence of his mind herein , in that we are expresly in this case directed unto another guide , without any mention of the church of rome , which is utterly exclusive of this pretence . for ( 1. ) all believers are commanded themselves to examine and try all false teachers , prophets and spirits that are not of god , doctrines subverting the faith , and endangering the souls of men ; which is utterly inconsistent with that absolute universal resignation of themselves unto the guidance of the church of rome , which is claimed by it . see 1 joh. 4. 1 , 2 , 3. ( 2. they are directed unto the way , means and rule whereby they must make this trial , and come unto the final determination in their own minds , isa. 8. 20. 2 pet. 1. v. 19. 2 tim. 3. 15 , 16 , 17. and this also is diametrically opposite unto that resignation of themselves unto the church of rome , which it requireth of them . ( 3. ) they have a guide promised unto them , to give them an understanding of the rule in the discharge of this duty , and to enable them to make a right and safe determination thereon , joh 16. 13. 1 joh. 2 26 , 27. these things are consistent with a ministerial guide , such as is found in all true churches , wherein none pretend to be lords of our faith , but only helpers of our joy. but with a supreme authoritative guide requiring an absolute resignation of our understandings and consciences unto it self , they are altogether inconsistent . this is the substance of our case , and this is the determination of it given us by the holy ghost . diversities and divisions in principles , opinions and practices in religion are supposed , unto as great an height as they can beat , at this day in the world. teachers speaking perverse things ; departures from the faith , giving heed to seducing spirits and doctrines of devils ; teachers not enduring sound doctrine ; turning away mens ears from the truth , and turning them unto fables ; false teachers , bringing in damnable heresies , denying the lord that bought them , many following their pernicious waies ; spirits of false prophets going out in the world , the spirit of antichrist . these things i say are all supposed and foretold in the scripture . in this case and state of things , that we be not seduced , that our souls be not ruined , we are commanded our selves to try and examine all those who teach such things , whether they be of god or no ; and by the scripture we are to try them if we intend not to be deceived and undone for ever . unto the right understanding hereof a sure and faithful guide is promised unto us , to lead us unto all truth ; so that no concernment of religion is more plainly stated , and as unto our duty , more expresly determined in the scripture than this is . it is so in a peculiar manner , in the first epistle of john the apostle . before the end of his daies , divisions , errors , heresies began to abound in christian religion . this he fully testifieth , chap. 4. 1 , 2 , 3 , 4. and epist. the 2. 7. according unto his duty he writes unto believers to warn them of their danger , with reference unto them that seduced them , or attempted so to do , chap. 2. 26. and he writes unto this purpose unto fathers , young men and children , or professed believers of all sorts , degrees and endowments , ver . 12 , 13. and this not because they did not know the truth , but because they did know it , and had experience of its power , ver . 21. but in all the directions he gives them for the discharge of their duty , so as that they might escape the dangers they were exposed unto ; there is not any one word , any intimation that they should betake themselves unto the guidance of this or that , or any church , much less that which is called the church of rome . but the summe of his direction is , that they should rely on the vnction they had received from the holy one , or the aids and supplies of the spirit of god , to understand the scripture in the examination and trial they were to make of all these things , chap. 2. ver . 20 , 27. but to preserve their interest , they tell us that these precepts and promises are given unto the church , and not unto individual believers ; as though the church were any thing materially , but individual believers , and formally but a disposition of them into a sacred order for their edification . man was not made for the sabbath , but the sabbath was made for man. believers were not made for the church , but the church is made for believers ; and is of no use , but with respect unto their edification . and to deny all individual persons to be the first object of all gospel precepts and promises , churches in what sense soever you take them , being so only as they are directive of their faith and obedience , is to exempt their consciences from the authority of christ , to turn them into beasts , and to overthrow the gospel . let men now who take care of their own eternal salvation , place themselves in their thoughts in that condition , which the present case and their own circumstances do place them in . the world , the place where they live , the people whereunto they do belong , are filled with different apprehensions , principles , opinions and practices in and about religion . some of these , as those between the papists and the protestants , have immediate influence into their eternal condition of blessedness or misery , as both parties contend . dreadful disorders and confusions have followed , and are like to follow these differences even in this world. they will in this case find , that it highly concerns them to take care that they be not deceived , and thereby ruined eternally , as multitudes are ; that they be not high-minded , but fear . a guide is that which they are to look after , that may carry them safely through all these difficulties and dangers . two immediately offer themselves unto them , tendring the utmost assurance in these things , which the nature of man is capable of in this world . the one is the pope or church of rome , which requires no more of them , but a blind submission unto its guidance ; a way i confess to extricate themselves , and to deliver them from all care about their own souls , easie and facile , if safe . the other is the holy scripture , with the promised aids of the spirit of god , to lead us unto the understanding of it , and the truth contained in it . but in this way it is required of men , that they make use of their own reason , understanding , judgment , diligence , with fervent prayer for divine assistance . the present question is , whether of these two guides such persons ought to betake themselves unto ? i am on the consideration of one directive reason only , others shall be afterwards spoken unto . and this is , that the scripture , which all acknowledge to be the word of god , to speak in his name , expresly supposing this case , and all the circumstances of it before laid down , doth thereon , frequently direct and command us , to make use of this latter guide , if we desire to be saved ; and doth no where , no not once , on a supposition of this case , send us unto the guidance of the church or pope of rome , or any other church whatever . wherefore for men to suffer themselves to be inveagled , their souls to be perverted , and their faith overthrown by a few captious sophystical reasonings of men of perverse minds , pursuing their own secular interest ; to turn aside from the commandments of our lord jesus christ and his apostles , in so plain , evident and indisputable a case and duty , is such a folly in it self , such an impiety against god , such a contempt of the lord christ , his wisdom , authority and care , as must be eternally accounted for . thirdly , the things for the most part which this pretended guide proposeth unto , and imposeth on the consciences , faith , and practice of them who give up themselves unto its conduct , are so unreasonable , so contrary unto the common sense of christians , and the very first notions of the minds of men any way enlightened with the doctrine of the gospel ; so directly opposite unto the design of god in the revelation of himself unto us , and his commands concerning our faith and obedience ; that it is a thing astonishable , how they should attain an access unto them who have any sense of these things . but when once men have their ey●s bored out , as they do it for themselves in the resignation they make of their understandings and consciences unto the conduct of this church , they must grind whatever is brought unto them . i shall briefly instance in some few things of this sort . 1. the keeping of the scripture from their daily and continual use . i speak not directly unto them who being brought up from their infancy in that church , know nothing of the scripture , but that the bible is an obscure dangerous book unto all lay-men , which hereticks make use of unto their advantage . such persons can be contented to want it , or be without it , all their lives ; especially seeing it is full of light and principles inconsistent with their carnal lusts and interest . but i speak of such who many of them like timothy have known the scriptures from children ; and having been conversant in them , have had some experience of their power . unto such as these come persons in the name and on the behalf of this pretended guide . and a compass of plausible words they will use , fit to distract and amuse weak and unstable minds . but the plain sense of what they say in this case is ; cast away this bible , this book ; it doth but perplex you and disturb your minds with things that are above you , which you cannot understand , and is therefore an occasion of almost all the pernicious errors that are in the world will not any such person be ready to say ; hath god given this book , this alone , as the only revelation of his mind and will unto us , as the guide and rule whereby we may come unto the eternal enjoyment of him , which you dare not directly deny ? hath he commanded me to read , study , meditate , and be conversant in it continually ? have i found the benefit , of the light , counsel and consolation administred by it in my own soul ; and shall i now forsake it , cast it away , to betake my self unto your guidance and direction ? shall i forsake god , and christ , and the holy spirit , all the prophets and apostles , who daily speak unto me in and by this word , to comply with you ? the very horror of the proposal is enough to secure the minds of any who have the least spark of spiritual light or grace , from a compliance with it ? wherefore whether it be reasonable to leave the word of god , which is full of light , shining like the sun in the firmament , to follow the glimmerings of this wandring meteor , which arose out of an horrible pit , and there will end , is left unto their consideration who take care of the eternal salvation of their own souls . 2. the sol●mn worship of god by the guides of the church in a tongue and language which the people do not understand , is another of their proposals . this they are bound to attend unto on pain of damnation . but how any thing can be more contrary unto the common sense of them who know what it is to pray in a due manner , no man can conceive . as unto them who do not , yet is it not hard to convince them , where they are not obstinate on other prejudices , how irrational this proposal is , how inconsistent with that reasonable service that god requireth of us . others will say , that they find hinderances and difficulties enough from , and in this duty , from the weakness of their faith , and instability of their minds , the suggestions of satan , with diversions from outward objects ; if you add thereunto that they shall not understand a word of what is spoken in prayer , and they know well enough they shall never pray at all . and the truth is , did we not know whence they took occasion for this strange contrivance so contrary to the nature of all religion ; and what advantage they make of it unto themselves , it could never be sufficiently admired , how such a sensless imagination should befall their minds . i do not design to shew how contrary it is to scripture precepts and examples , to the practice of all the saints under the old testament , and the new , with that of the primitive churches , and on all accounts what an abominable sacriledge it is , so to rob the church of its chiefest treasure ; it hath been done by others sufficiently . i only give it as an instance how unmeet this pretended church is to be such a guide , as whereunto we are to make an absolute resignation of our understandings and consciences in all concerns of religion . and there is nothing that can make them , who have any regard unto their own souls , to reject its guidance with more detestation . shall they accept them for their guide in religion , who under pain of damnation confine them in all the publick worship of the church , unto the use of a language that they do not understand ? that instead of praying with their understandings , they must be content with a dumb shew , with postures and gestures , with altars and pictures , the antick actings of a priest , and a noise of words , whose sense they know not at al ? if a man would seek for an infallible guide to hell , it is hard to find one more likely and better qualified unto that purpose than is this church of rome . 3. there is at the same instant proposed unto us by this guide , the doctrine of transu●stantiation , with the sacrifice of the mass thereon depending . this they say we must believe , at least avow that we do believe on pain of eternal and temporal destruction also . but herein they require of us , that on the meer credit of their conduct , we must renounce the use of our senses , the exercise of our reason , and actings of faith on divine revelations , all things whereby we are either men or christians , that we may become blind idolaters . but they who pretending to be our guides in religion , do thereon impose this monstrous imagination on our credulity , with the idolatrous practice wherein it issues , had need give us better security of their divine infallibility , than the angels in heaven can do . for if an angel from heaven should preach this doctrine unto us , we may safely esteem him accursed , gal. 1. 8. 4. the last thing i shall instance in of this kind is , the adoration or worship of images . god saies concerning it expresly , thou shalt not make unto thy self any graven images , thou shalt not bow dow to them , nor worship them . they say contrary ; thou shalt make unto thy self graven images , thou shalt bow down to them and adore them . and in their use they make them the stage plaies in religion , wherewith the minds of ignorant unstable persons are allured and seduced into all manner of superstitious practices , and turned off from the simplicity of the gospel . for being once perswaded on the credit of their guide , that the making , use , and adoration of them are lawfull , there is enough in the carnal minds of men , to make them dote , and even be mad upon them . wherefore no less service is done unto the interest of sin , and the kindom of satan hereby , than if they should have taken off all sense of the authority of god from the consciences of men , in the prohibition of those things which their sensual lusts are most prone unto . could they have dissolved the obligation of the commands of god , against adultery , or stealing , and left men unto the guidance of their own lusts and inclinations , it is evident what abominable excesses the generality of men would run into . neither do the lusts of the mind engage persons with less fierceness into the pursuit of their objects , than do those of the flesh . and thence the disannulling of this command of god , hath been an inlet unto all abominable idolatry . but herein they will not allow those who give up themselves unto their conduct , once to consider the direct contradiction that is between gods commands and theirs ; but believe they must what their church believes , and practise accordingly ; which is the most intollerable tyranny over the souls of men , that ever was attempted . only they will tell us of latria . and dulia , and hyperdulia , of religious worship that is direct or reductive , transient or terminated on this or that object , and after a maze of the like insignificant terms , the conclusion is positive , you shall worship graven images . there are also sundry other things wherein they do or would impose on the credulity of men , in open contradiction unto their sense , reason , and experience , as well as unto all evidence of truth from the light and guidance of the scripture ; which are somewhat of another nature than those foregoing . i shall only mention some of them . as ( 1. ) they would have us believe , that we cannot believe the scripture to be the word of god , but upon the testimony and authority of their church all the evidence that a man is capable of in his own mind , that he doth so believe it ; all that can be given in ordering our lives according unto it , as the word of god ; the assurance and peace which multitudes of all sorts have in resolving all their interest in things eternal into the faith of it ; the sufferings and martyrdomes which many have undergone in the confirmation of it ; the uncontroulable pleas that are made of the sufficiency of the motives whereon we believe it so to be , are nothing with them ; but we must say , we cannot believe the scripture to be the word of god , but only on the testimony and authority of their church ; and therein both give our selves the lye , as unto what we know and are assured of , and judge millions to hell , who have lived and died in the faith of it , without any respect unto that testimony or authority . ( 2. ) they will have us to believe , what they do not indeed believe themselves : as for instance , justification by our own works . for practically many of them do for this end trust unto absolutions , masses , the sacraments , and sacramentals of the church , with a reserve for the complement of it in purgatory ; which are not our own works ; and some of the wisest of them do betake themselves at last to the only mercy and grace of god. so would they have us to ven●ure our souls on that , whereon they will not adventure their own . ( 3. ) papal personal infallibility was once a principal article of their creed , and the generality of their proselytes do receive it from them , with no less firm assent , than they do unto that of christ himself . but among themselves they have so multiplied their wrangling disputes about it , as makes it evident , that they believe it only so far as holds proportion with their interest , and is subservient thereunto , indeed not at all . their disputes of a difference between the court of rome , and the church of rome , of the pope in his chair and out of it , in the use of help and advice of others , and without this , in a general council and without it , in a particular council and without it ; in matter of right and of fact ; and the like ; make it evident that they know not in what sense to believe it , and so indeed believe it not at all . and whereas they do themselves confess that some of their popes have been of the worst of men , yea monsters for luxury , uncleanness and violence , that which they require of us , is not only hard and unreasonable , but impossible for any sober man to grant ; namely , that we believe such persons to have been infallible in the declaration of all divine heavenly mysteries ; so as that we ought to acquiesce in their declaration of them . ( 4. ) they would have us believe that the same body of christ which was once in the fulness of time , made of a woman , by the power of god , is every day made of a wafer , by the power of a priest. and what indignities are hereby cast on his person , hath been sufficiently demonstrated . these are some of the proposals which this pretended guide makes unto all them who give up themselves unto its conduct , to be believed with a suitable practice on the pain of eternal damnation . but yet evident it is , that they are all of them contrary unto the common sense , reason and experience of all christians , all that believe the gospel , as well as directly contradictory unto the scripture and example of the primitive church . it is therefore left unto the judgment of all sober persons , such as are not yet made drunk with the cup of their abominations to determine whether any thing , but either profound ignorance and spiritual darkness , or love of sin , with a desire to live securely therein , or secular interests , or an hardening judgment for the abuse of the truth , or a concurrence of all them , can prevail with men to make an entire absolute resignation of their souls , and all their eternal concernments unto the conduct of this pretended guide . fourthly , the way for the attaining the knowledge of the truth proposed by this guide , is opposite unto the way and means prescribed by god himself unto that end . it is so whether we respect the internal qualifications of our minds , or the duties that he prescribeth , or the aid that he promiseth thereunto . for as unto the first , he requireth that those who would learn the truth , ought to be meek , and lowly , and humble , for such alone he will teach , psal. 25. 8 , 9 , 14. joh. 6. 45. and if we are not taught of god , we learn nothing as we ought , or not unto any purpose ; that they cast out all wickedness , and superfluity of naughtiness , that so they may receive the ingrafted word with meekness , jam. 1. 21. without these things , they may be alwaies learning , but shall never come unto the knowledge of the truth . and as unto means and duties , two things he enjoyns and indispensibly requires of us in order unto this end . ( 1. ) that we study the word continually ; that we meditate upon it , and place our delight in it , joh. 1. 8. deut. 6. 7. psal. 1. 2. isa. 8. 20. joh. 5. 30. 2 tim. 3. 15 , 16 , 17. psal. 119. 18. joh. 16. 13. 1 joh. 2. 20. ( 2. ) fervent and diligent prayer , that we may be lead into , and preserved in the truth , that we may be enabled to receive it , and hold it fast against temptations and oppositions . for our aid and assistance herein , he commands us to wait for it , and expect the spirit of wisd●m and revelation , to open our eyes , to bring us unto the full assurance of understanding , or to lead us into all truth . of these things , of the necessity of them unto the due knowledge of the truth , we hear nothing from this pretended guide . she knows well enough that to put the minds of men into these waies , and the use of these means , whereby they may be taught of god , and learn the truth as it is in jesus , is to loose them from her self for ever . howbeit they are the only waies and means prescribed and blessed of god unto this end , with those other especial duties which belong unto them . they will say , it may be , that they do instruct their converts in these things , and press them withal unto higher acts of devotion and mortification than others do . but there are two things which deprive them of any advantage by this pretence . for ( 1. ) we see and know of what sort for the most part their converts are . i shall not give that character of them in words , which generally they give of themselves in their works ; for i have nothing to do with the persons of men . and i should rejoyce to see them give a better evidence of being instructed in these things , than as yet they have done . but ( 2. ) whatever of this nature they propose and prescribe unto them , it is not unto this end , that they may learn and know the truth . they require no more of any hereunto , but that on their sophistical and frivolous pretences , he give up himself unto their guidance , or submit himself unto the authority of the pope . for hereby he formally becomes a member of the catholick church , whose faith , whether he know it or no , immediately becomes his ; and for particulars he must wait for the priests information , as occasion shall require . this is i confess their great advantage in this world. the way they propose to attain the knowledge of the truth , is easy , consistent with the lusts of men , exposed equally to the wise and foolish , to the sober and intemperate , puts men out of all doubts , giving them all the quiet assurance which deceit and falsehood can communicate . the way of god unto the same end is difficult unto flesh and blood , destructive unto the lusts of the flesh & of the mind , requiring diligence , humility and watchfulness in the exercise of grace all our daies , which things few are pleased withal . yet is this way of god so suited unto the nature of religion , so becoming the importance of this duty , so effectual not only unto the attainment of the knowledge of truth , but unto all the ends of it in the life of god ; is so necessary on the account of the infinite greatness and holiness of god , with the nature of divine revelations , as that no man , who is not blinded with prejudices and corrupt affections , can decline it , to embrace the other . there are other things yet , if it be possible , of an higher abomination , to deter all sober persons from touching with this guide , than those already insisted on . and such they are , as the present contrivances and practices of our adversaries , do unavoidably compel us to plead in this cause , and are in themselves sufficient for ever to divest that church of this great and gainful pretence , of being the only guide of all men in religion . for , fifthly ; consider what it is , wherein they instruct many of them who betake themselves unto their conduct and guidance , i mean of the agents for and in the name of the church of rome . the first thing which they labour to fix on their mindes and consciences , is absolute obedience unto their immediate guides , with a blind belief of what they propose unto them . and this they prevail on them unto , by assuming a twofold authority unto themselves . and the first is that of forgiving them all their sins , though against the light of nature , and of their own consciences , which they confess unto them ; and this confession they are obliged unto under pain of damnation . some things indeed they do require of them , in order unto a participation of priestly absolution . but they are all in the power of the priest to prescribe , decline , or accept ; which latter they will not be uneasy unto , when it conduceth unto their advantage . the issue is , that in this pardon of their sins , the souls of men may as safely acquiesce , as if they were immediately pardoned by christ himself . and if they have occasion for the advantage of the catholick cause , to put them on things that are openly sinful , as murder and sedition , either by vertue of the direction , guidance and commands of the priests , they loose their nature and become no sins at all , or they are so assured of pardon , as puts them in their consciences , into as good a state and condition as if they had not sinned . and ( 2. ) they assume unto themselves an authority to grant especial priviledges and rewards in heaven and earth , to the doing of what t●ey command or require , whatever it be . as unto the earth , so many prayers , so many masses shall be assigned unto their advantage ; and in some cases canoninozation with all the glorious priviledges of it . and as unto heaven what they so do , shall have such a proportion of merit , as shall exalt them unto the second , third , or fourth place of precedency and honour therein , among all the holy martyrs . it is uncredible what power and dominion over the consciences of their proselytes , they obtain by these means , with other artifices of the like nanture . hence many of them know of no other dependance on any as unto present peace , and eternal blessedness , than that on the priests alone . woful practices do follow on these principles . for the minds of men being thus prepared , they dispose of them unto such occasions or services for the interest of the catholick cause , as their own nature , inclinations , the fierceness or softness of their tempers , their outward greatness , power and wealth , or their straights , wants and necessities , render them meet unto for now they are ready for such things , which if they had not relinquished the care and charge of their own souls , if they had not absolute●y resigned them unto others ; they would never have entertained a thought of , without detestation and abhorrency . poor deluded creatures , who could sufficiently bewail their condition , but that for the most part through the love of sin and the wages of it , they chuse these delusions . some now shall fire cities ; some shall murther innocent persons ; some shall assassinate kings and potentates ; some shall creep into houses and lead captive silly women , laden with sins , lead about with divers lusts ; and some shall prostitute themselves unto the carnal lusts and pleasures of others ; all as they judge conducing unto the catholick cause and their own intrest therein . these are they who must answer not only for the blood of them that are murdered , but of their murderers also . i heartily wish these things were not so ; that they never had been so ; but being so , it is well that they are known so to be ; and that they are written in such legible characters in most nations of europe , especially in this wherein we live , as that he who runs may read them . i shall not descend unto particular instances ; every ones mind and thoughts will suggest them unto them ; or they may learn them in westminster hall. it will be said , that on a supposition that these things are so , yet this is the crime of but a few , it may be of a few jesuites ; which others , especially the church , is not concerned in . they are but a few who teach and instruct their converts unto such purposes ; but a few that are possessed with those maxims and principles which lead unto these practices . notwithstanding their miscarriages , the church it self may be a safe guide unto the souls of men . i answer two things ; ( 1. ) that those who have these principles , who teach these practices , are all of them appointed unto their office and work , imposed on the consciences of men as their only guides , by the authority of the church it self . no caution is given by it against them ; no rule prescribed whereby they may know them ; but they come all armed with the authority of the church , and as such are received by their credulous followers . the whole therefore of what they do , may justly be ascribed unto the church it self . ( 2. ) it may be made to appear , that for about an hundred and fifty years past , no plot , no design hath been conceived or perpetrated , wherein kings , princes , private persons were to be murdered or destroyed , wherein nations were to be embroyled in blood and confusion , in order unto the promotion of the catholick cause , but the church it self was either the contriver or approver of it . who approved of the murder of the two kings in france , one after another ? of the massacre there of an hundred thousand protestants ? who designed and blessed all preparations for the murder of queen elizabth ; with the unjust invasion of the nation in 88 ? who blessed and protected what in them lay the horrible massacre of ireland ; with the slaughters that have been made in other places on the same principles ? was it a few jesuites only ? was it not the church it self in its head the pope , and its horns the cardinals at rome ? wherefore although it seem good unto this church to assume unto it self the sole conduct of the souls of all men in the matters of religion , which hath thrived in its hands unto an incredible grandeur , in dominion , power and wealth ; yet other men of an ordinary wisdom and capacity , who are not yet taken alive by them at their pleasure , will be ready to judge ( especially now the cave of cacus is opened ) that it is necessary for them to take more care of their own souls . some will say , that all these things , principles and practices , are separable from their religion , and that they will take sufficient heed unto themselves , that they give admittance unto none of them , especially such as are against the light of nature , and the known rules of common honesty . both the goodness of their own natural temper , and the principles of morality , which they will never part withal , will give them and others security herein . god forbid i should ever charge any persons with any thing that is criminal , whereof they are not , or may not be easily convicted . those who make these professions shall pass with me at the rate and upon the credit of their professions . as shall all men in this world , untill they contradict and disprove themselves by their actions . but even such persons had need be very careful that they are not deceived herein . the resignation which they are to make of themselves and their consciences unto the conduct of this church , doth quite change both their light and rule ; for it includes a renunciation of all principles and perswasions in things divine and moral , that do or may in the least interfere with that conduct . it is true , that neither that church nor any else , can change the nature of things moral in themselves ; for although they may call good , evil , and evil , good ; light , darkness , and darkness , light ; yet they cannot make that which is good , evil ; nor that which is evil , good ; but they may make a false representation of the one and other unto the minds of men . hence what was evil unto them antecedently unto this resignation of themselves , as the fireing of cities , the murther of innocent persons , the overthrow of governments and nations for their own ends , shall be imposed on them by this pretended infallible guide , as things good and meritorious with reference unto their catholick ends. these are the two most pernicious divices in all their superstition . 1. that the consciences of men are exempted and taken off from an immediate dependance on and subjection unto the authority of christ , and put in immediate subjection unto the priests ; seeing he neither promiseth any thing unto them , nor commands any thing but by the church . 2. that their commands , because they are theirs , do regulate their consciences even as unto moral good or evil. nor is it safe for these men to trust too much unto the goodness of their own natures , nor it may be unto others , who are concerned in what they shall do . for as it is the glory of the doctrine and grace of the gospel , to change the wolf , the lion , and the leopard , isa. 11. 6 , 7 , 8 , 9. persons of the fiercest and most violent inclinations , unto quiet associates of lambs and children ; so it is to be feared from many instances , that by vertue of their conduct , they can change appearing sheep at least , as unto their natural tempers , into that which is violent , bloody , and poysonous . 6. under pretence of being this guide , and to impose their pretensions thereunto on the minds and consciences of men , this church hath filled most nations of europe with blood and slaughter ; making horrible devastations of innumerable persons , both fearing god and living peaceably in the world. ten times more blood of christians hath been shed by them unto this end , than was shed in all the primitive pagan persecutions . all that dissent from them may say , quae regio in terris nostri non plena cruoris ? is there any nation in europe that is not filled with our bloud ? the last day alone can discover the blood that hath been shed secretly or with little noise by the inquisition , in the spanish , and some of the italian territories . england , france , germany , flanders , holland , ireland , can speak for themselves , in the cruelties which unto this end have been executed in them . the sole reason of all this inhumane violence , hath been , that men would not submit their souls and consciences unto that absolute power over them and conduct of them , which their church claimeth unto it self . and it is most probable that their absolute conduct is of the same nature with the ways and means whereby they do attempt it , or have obtained it . when men by force and fraud , blood and slaughters , do endeavour to impose their rule upon us , we are not to expect but that the rule will be answerable unto the means that are used for the attaining it . as in the first planting and propagation of christian religion , the way and means of them were spiritual light , and the evident exercise of all graces , especially meekness , humility , patience in sufferings and contempt of the world. hereon men had just grounds to believe and expect , that the conduct which they were invited and called unto , under the rule of christ , would be of the same nature , meek , holy , just and good ; whereof by experience they found full assurance . so where the rule of our souls and consciences is attempted and carried on by violence , blood , cruelty , and desolation of nations , we have just ground to believe , that if those who use them do prevail therein , their leading and rule will be of the same nature . it is but reasonable therefore for any man before he make choice of this guide , to ask of himself or others , these few questions . is there any thing in the gospel which gives countenance unto this way of imposing a guide in religion on the minds and consciences of men ? was there any thing like it in the practices of our lord jesus christ , his apostles , or the primitive churches ? doth this way make a just representation of the spirit , the meekness , the holiness , the love , the patience of our lord jesus christ ? is it consistent with the genius of the doctrine of the gospel , the religion taught therein , as unto its nature and ends , concerning our deportment in this world , and our tendency unto another ? can any man think without horror , that our lord jesus christ should be the authour of this way ; that he hath appointed that all men should be starved , or hanged , or burned , or otherwise slaughtered , who would not submit unto this doctrine or rule of this or any church , as some of the worst of men shall please to state them ? is not this that which among other things gives us assurance , that the doctrine and superstition of mahomet were from hell , from the old murderer ; in that it is a prime dictate of them , that those who will not submit unto them are to be destroyed with fire and sword ? by that time a man hath a little weighed these enquiries , with such other of the same nature that may be added unto them : if he be not forsaken of all sense of the glory of christ , of the honour of the gospel , of the reputation of christian religion , and all care of the salvation of his own soul , he will make a long stand before he give up himself absolutely unto the conduct of this church . 7. i cannot but mention in the next place , that which because it is commonly pleaded , i shall but mention . and this is , that many important principles and practices of the religion which this pretended guide would impose upon us , are evidently suited unto the carnal interests and lusts of them who have the conduct of it . such are purgatory , papal pardons , sacrifices for the dead , auricular confession , with priestly absolution thereon ; many have already declared how the notion and superstition of these things , did both raise and do maintain their revenues ; and are otherwise made use of to make provision for the flesh to fulfill it in the lusts thereof . and there lyeth no encouragement herein to ingage wise men to give up themselves unto its conduct . but , 8. considerate men will be afraid of that conduct under which christian religion hath lost all its native beauty , simplicity , spiritual glory and power . how are these things represented unto us in the gospel ? how were they exemplified unto us in the lives of the apostles and of all the sincere primitive converts ; the church was through them , a new heaven and a new earth , wherein dwelt righteousness . the whole of religion as it was at first professed , was nothing but a representation of the wisdom , truth , holiness , love and compassion of christ ; an evident and glorious means to recover mankind from its apostacy from god , and to re-introduce his image on the soules of men ; a blessed way continually to exercise the power of love , goodness , charity , bounty , zeal , and delight in god ; a testimony given unto the truth , reality and substance of things spiritual , invisible and eternal , with their preference above all earthly things . under their conduct is this beauty , this glory of christian religion lost and defaced . wee may say with the prophet of old ; how is the faithfull city become an harlot , righteousness lodged in it but now murderers . isa. 1. 21. the church is the temple of god ; could we have looked into it of old , wee might by faith have seen christ sitting on his throne , the train of his light , holiness , love and grace filling the whole temple . look into it under their conduct , and there is the dreadful appearance of the lawless person , the man of sin , sitting in the temple of god , shewing himself to be god , to our horror and amazement . look into the primitive assemblyes of christians , 2. cor. 3. 8 , 9 , 10. you shall see meekness , humility , and the glorious ministration of the spirit in outward simplicity . look into those of this guide , and you shall see them like the house of micah , judg. 17. 5. an house of gods , with molten images , graven images , ephods and teraphims , multiplyed instruments of superstition and idolatry . look on their conversation of old in the world ; and it was humble , peaceable , useful , profitable unto mankind , with a contempt of earthly things in comparison of those that are eternal . but under the conduct of this guide ; ambition , pride , sensuality and profaness , have covered the nations of its communion ; in all things have they lost and defaced the native beauty and glory of christian religion . it will be of no advantage unto any , voluntarily to come in into a participation in this woefull apostacy . 9. the insupportable yoke that this guide puts on kings and soveraign princes , on pretence of its divine right of an universal guidance of them and all their subjects , deserves the consideration of them that are concerned , before they give up themselves unto it . it is true that by and since the reformation , as this power of these men who call themselves this guide , hath been utterly cast of by many ; so in those places where on other accounts they maintain their interest , it hath been greatly weakened and impared . hence those of the greatest power in the nations of europe , have had little regard unto their authority unless it be used unto their interest and advantage . but their principles are still the same as they were ; their pretence of divine right the same that it was , and their desires after the exercise of it unto their own ends , not at all abated . could they once again enthrone themselves in the consciences of kings themselves and all their subjects ; could they destroy the ballance of a contrary intrest ; could they take away the reserves of reliefs against their encroachments , by engaging the assistance of subjects against their princes , of one prince against another , as in former dayes ; there is no reason to think but that they would return unto their former usurpations and insolency . and wise men , yea princes themselves , may be deceived , if they take their measures of the nature of the papacy , with respect unto civil government , from its present deportment and attempts , though bad enough . take away the perplexities and difficulties they are cast into , through the rejection of their authority by so many nations , and by the divided intrests of kings and potentates thereon ; heal their deadly wound , and restore them unto a catholick power over the consciences of all sorts of men , by the destruction of them by whom it is opposed , and it will quickly appear with another aspect on the world , another manner of influence on the governours and governments of kingdoms and nations then now it doth . but the consideration hereof belongs principally unto them , who are not wont to be unconcerned in the preservation of their just authority . yet if occasion require it , a demonstration shall be given of the necessary and unavoidable consequences of the readmission of the papal power , in any of the nations of europe who have cast it out ; and that with respect unto the governours and governments of them . among many other considerations , which offer themselves unto the same purpose , and which shall be produced , if occasion is given ; i shall add one more and close this discourse ; and this is , that the foundation of all the religious worship , which this guide directs unto , whence all other parts of it do proceed , and whereon they do depend , consists of the overthrow of one of the principle articles of the christian faith . and this is , that our lord jesus hath by one offering , for ever perfected them that are sanctified ; as it is expressed by the apostle ; heb. 10. 14. in direct opposition hereunto , the ground and reason of their mass and the sacrifice therein , which is the life , soul , centor , and foundation of all their religious worship , lyes in this , that there is a necessity that christ be offered often , yea every day , in places innumerable , without which , they say , the church can neither be sanctified or perfected . such a guide is this church , as that it lays the foundation of all its sacred worship in the overthrow of the principal foundation of the christian faith . god in his appointed time , will put an end unto all these extravagancies , excesses and distractions in his church ; when violence shall be no more heard in her land , wasting nor distruction within her borders , when she shall call her walls salvation and her gates praise . finis . the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90291 of text r203108 in the english short title catalog (thomason e599_9 e618_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 102 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90291 wing o808 thomason e599_9 thomason e618_7 estc r203108 99863185 99863185 165610 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90291) transcribed from: (early english books online ; image set 165610) images scanned from microfilm: (thomason tracts ; 92:e599[9], 95:e618[7]) the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, 1616-1683. [4], 54, [2] p. printed by peter cole, and are to be sold at his shop at the sign of the printing-press in cornhil, neer the royal exchange, london : 1650. the final leaf bears an order to print. annotation on thomason copy e.599[9]: "aprill 30"; annotation on e.618[7]: "[illegible] 1650". reproduction of the original in the british library. eng sermons, english -17th century. fast-day sermons -17th century. a90291 r203108 (thomason e599_9 e618_7). civilwar no the stedfastness of promises, and the sinfulness of staggering:: opened in a sermon preached at margarets in westminster before the parliam owen, john 1650 18899 4 40 0 0 0 0 23 c the rate of 23 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-07 emma (leeson) huber sampled and proofread 2007-07 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the stedfastness of promises , and the sinfulness of staggering : opened in a sermon preached at margarets in westminster before the parliament febr. 28. 1649. being a day set apart for solemn humiliation throughout the nation . by john owen minister of the gospel . london : printed by peter cole , and are to be sold at his shop at the sign of the printing-press in cornhil , neer the royal exchange . 1650. to the commons of england in parliament assembled . sirs , that god in whose hand your breath is , and whose are all your wayes , having caused various seasons to pass over you , and in them all manifested , that his vvorks are truth , and his vvayes judgment , calls earnestly by them for that walking before him , which is required from them , who with other distinguishing mercies , are interested in the specialty of his protecting providence . as in a view of present enjoyments , to sacrifice to your net , and burn incense to your drag ; as though by them , your portion were fat and plenteous , is an exceeding provocation to the eyes of his glory , so to press to the residue of your desires and expectations , by an arm of flesh , the designings and contrivances of carnal reason , with outwardly appearing medium's of their accomplishment , is no less an abomination to him . though there may be a present sweetness to them that finde the life of the hand , yet their latter end will be , to lie down in sorrow . that you might be prevailed on to give glory to god by stedfastness in believing , committing all your wayes to him with patience in wel-doing ; to the contempt of the most varnished appearance of carnal policy , was my peculiar aim , in this ensuing sermon . that which added ready willingness to my obedience unto your commands for the preaching and publishing hereof , being a serious proposal for the advancement and propagation of the gospel in another nation , is here again recommended to your thoughts , by your most humble servant , in our common master , j. o. march 8th 1649. the stedfastness of promises , and , the sinfulness of staggering : opened in a sermon preached at margarets in westminster , before the parliament , febr. 28. 1649. rom. 4. 20. he staggered not at the promise of god through unbelief . in the first chapters of this epistle , the apostle from scripture , and the constant practice of all sorts of men , of all ages , jews and gentiles , wise and barbarians , proves all the world , and every individual therein , to have sinned and come short of the glory of god : and not only so , but that it was utterly impossible , that by their own strength , or by virtue of any assistance communicated , or priviledges enjoyed , they should ever attain to a righteousness of their own , that might be acceptable unto god . hereupon he concludes that discourse with these two positive assertions : 1 that for what is past , every mouth must be stopped , and all the world become guilty before god . chap. 3. v. 19. 2 for the future , though they should labour to amend their wayes , and improve their assistances and priviledges to a better advantage then formerly , yet by the deeds of the law , shall no flesh be justified in the sight of god . v. 20. now it being the main drift of the apostle , in this epistle , and in his whole employment , to manifest that god hath not shut up all the sons of men , hopeless and remediless under this condition ; he immediatly , discovers and opens the rich supply , which god in free-grace hath made and provided , for the delivery of his own from this calamitous estate , even by the righteousness of faith in christ , which he unfoldeth , asserteth , proves , and vindicates from objections to the end of the 3d chapter . this being a matter of so great weight , as , comprizing in it self the summe of the gospel wherewith he was entrusted ; the honor and exaltation of christ , which above all he desired ; the great design of god to be glorious in his saints , and in a word , the chief subject of the ambassage from christ , to him committed , ( to wit , that they who neither have , nor by any means can attain a righteousness of their own , by the utmost of their workings , may yet have that which is compleat and unrefusable in christ , by beleiving ) he therefore strongly confirms it in the fourth chapter , by testimony and example of the scripture , with the saints that were of old : thereby also declaring , that though the manifestation of this mystery , were now more fully opened by christ from the bosome of the father , yet indeed this was the only way for any to appear in the presence of god , ever since sin entred into the world . to make his demonstrations the more evident , he singleth out one for an example , who was eminently known , and confessed by all to have been the friend of god , to have been righteous and justified before him , and thereon to have held sweet communion with him all his dayes ; to wit , abraham , the father according to the flesh , of all those , who put in the strongest of all men for a share in righteousness , by the priviledges they did enjoy , and the works they did perform . now concerning him , the apostle proves abundantly in the beginning of the fourth chapter , that the justification which he found , and the righteousness he attained , was purely that , and no other , which he before described ; to wit , a righteousness in the forgiveness of sins , through faith in the blood of christ . yea , and that all the priviledges and exaltations of this abraham , which made him so signal and eminent among the saints of god , as to be called the father of the faithful , were meerly from hence , that this righteousnesse of grace , was freely discovered , and fully established unto him : an enjoyment being granted him in a peculiar manner , by faith , of that promise , wherin the lord christ with the whole spring of the righteousnes mentioned , was enwrapped . this the apostle pursues with sundry and various inferences , and conclusions , to the end of vers . 17. chap. 4 having laid down this , in the next place he gives us a description of that faith of abraham , whereby he became inheritor of those excellent things , from the adjuncts of it . that as his justification was proposed as an example of gods dealing with us by his grace , so his faith might be laid down as a pattern for us , in the receiving that grace . now this he doth , from 1 the foundation of it , whereon it rested . 2 the matter of it , what he believed . 3 the manner of it , or how he believed . 1 , from the bottome and foundation on which it rested , viz. the omnipotency or al-sufficiency of god , whereby he was able to fulfil whatever he had engaged himself unto by promise , and which he called him to believe , vers. 14. he believed him who quickneth the dead , and calleth those things which be not , as though they were . two great testimonies are here of the power of god : 1 that he quickneth the dead , able he is to raise up those that are dead to life again . 2 he calleth things that are not , as though they were : by his very call or word , gives being to those things which before were not : as when he said , let there be light , there was light , gen. 1. 3. by that very word , commanding light to shine out of darkness , 2 cor. 4. 6. these demonstrations of gods al-sufficiency he considereth in peculiar reference to what he was to believe ; to wit , that he might be the father of many nations , vers. 11. of the jews according to the flesh , of jews and gentiles , according to the faith whereof we speak . 1 for the first , his body being now dead , and sarahs wombe dead , vers. 19. he rests on god as quickening the dead , in believing that he shall be the father of many nations . 2 for the other , that he should be a father of the gentiles by faith , the holy ghost witnesseth that they were not a people , hos. 2. 23. the implanting of them in his stock , must be by a power , that calleth things that are not , as though they were : giving a new nature , and being unto them , which before they had not . to bottome our selves upon the al-sufficiency of god , for the accomplishment of such things , as are altogether impossible to any thing , but that alsufficiency , is faith indeed , and worthy our immitation : it is also the wisdome of faith , to pitch peculiarly on that in god , which is accommodated to the difficulties wherewith it is to wrestle : is abraham to believe , that from his dead body , must springe a whole nation ? he rests on god , as he that quickeneth the dead . 2 , his faith is commended from the matter of it , or what he did believe : which is said in general to be the promise of god : verse 20. he staggered not at the promise of god through unbelief . and particularly the matter of that promise is pointed at , vers. 11. 18. that he should be the father of many nations ; that was his being a father of many nations , of having all nations blessed in his seed . a matter entangled with a world of difficulties , considering the natural inability of his body , and the body of sarah , to be parents of children when god calls for believing , his truth and alsufficiency being ingaged , no difficulty nor seeming impossibilities , that the thing to be believed is , or may be attended withal , ought to be of any weight with us : he who hath promised , is able . 3 , from the manner of his believing , which is expressed four wayes . 1 against hope , he believed in hope : verse 18. here is a twofold hope mentioned , one that was against him , the other , that was for him . 1 he believed against hope , that is , when all arguments that might beget hope in him , were against him . against hope , is against all motives unto hope whatever . all reasons of natural hope were against him : what hope could arise , in , or by reason , that two dead bodies , should be the source and fountain of many nations ? so that against all inducements of a natural hope he believed . 2 he believed in hope : that is such hope as arose as his faith did from the consideration of gods alsufficiency ; this is an adjunct of his faith , it was such a faith as had hope adjoyned with it : and this believing in hope , when all reasons of hope were away , is the first thing that is set down , of the manner of his faith . in a decay of all natural helps , the deadness of all meanes , an appearance of an utter impossibility , that ever the promise should be accomplished , then to believe with unfeigned hope , is a commendable faith . 2 he was not weak in faith : vers. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not weak , is the 2d thing . minime debilis : beza . he was by no means weak . a negation , that by a figure ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) doth strongly assert the contrary , to that which is denied . he was no way weak ; that is , he was very strong in faith , as is afterwards expressed , vers. 20. he was strong in faith giving glory to god . and the apostle tells you , wherein this his , not weakness did appear : saith he , he considered not his own body being now dead , when he was about an hundred yeers old , neither yet the deadness of sara's wombe : verse 19. it was seen in this , that his faith carried him above the consideration of all impediments , that might lie in the way to the accomplishment of the promise . it is meer weakness of faith , that makes a man lye poering on the difficulties and seeming impossibilities that lye upon the promise . we think it our wisdome , and our strength , to consider , weigh and look into the bottome of oppositions , and temptations , that arise against the promise . perhaps it may be the strength of our fleshly , carnal reason ; but certainly , it is the weakness of our faith : he that is strong in faith , will not so much as debate or consider the things , that cast the greatest seeming improbability , yea impossibility , on the fulfilling of the promise . it will not afford them a debate or dispute of the cause , nor any consideration , being not weak in faith , he considered not . 3 he was fully perswaded , verse 21. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was persuasionis plenus , fully perswaded : this is the 3d thing that is observed in the manner of his believing . he fully , quietly , resolvedly cast himself on this , that he who had promised was able to performe it . as a ship at sea , ( for so the word imports ) looking about , and seeing storms and winds arising , sets up all her sayles , and with all speed , makes to the harbour . abraham seeing the storms of doubts and temptations , likely to rise against the promise made unto him , with full sayl breaks through all , to lie down quietly in gods al-sufficiency . and this is the 3d . 4 the 4th is , that he staggered not , verse 20. this is that which i have chosen to insist on unto you , as a choice part of the commendation of abraham's faith , which is proposed for our imitation : he staggered not at the promise of god through unbelief . the words may be briefly resolved into this doctrinal proposition : all staggering at the promises of god is from unbelief . what is of any difficulty in the text , will be cleered in opening the parts of the observation . men are apt to pretend sundry other reasons and causes of their staggering . the promises do not belong unto them , god intends not their souls in them , they are not such , and such , and this makes them stagger : when the truth is , it is their unbelief , and that alone , that puts them into this staggering condition . as in other things , so in this , we are apt to have many fair pretences for foul faults . to lay the burden on the right shoulders , i shall demonstrate by gods assistance , that it is not this , or that , but unbelief alone , that makes us stagger at the promises . to make this the more plain , i must open these two things : 1 what is the promise here intended ? 2 what it is , to stagger at the promise ? the promise here mentioned is principally that which abraham believing , it was said eminently , that it was accounted to him for righteousness : so the apostle tells us , verse 5. of this chaper : when this was , you may see gen. 15. vers. 6. there it is affirmed , that he believed the lord , and it was accounted to him for righteousness . that which god had there spoken to him of , was about the multiplying of his seed as the stars of heaven , whereas he was yet childless . the last verse of chapter 14 , leaves abraham full of earthly glory . he had newly conquered five kings with all their host : honoured by the king of sodom , and blessed by the king of salem ; and yet in the first verse of chap. 15. god appearing to him in a vision , in the very entrance bids him fear not : plainly intimating , that notwithstanding all his outward successe and glory , he had still many perplexities upon his spirit , and had need of great consolation and establishment : abraham was not cleer in the accomplishment of former promises about the blessed seed , and so though he have all outward advancements , yet he cannot rest in them . until a child of god be cleer in the main , in the matter of the great promise , the business of christ , the greatest outward successes and advantages , will be so far from quieting and settling his mind , that they rather increase his perplexities . they do but occasion him to cry , here is this , and that ; here is victory , and success ; here is wealth , and peace ; but here is not christ . that this was abraham's condition , appears from vers . 2. of that chapter , where god having told him , that he was his sheild , and his exceeding great reward . he replyes , lord god , what wilt thou give me , seeing i go childless ? as if he should have said , lord god , thou toldest me when i was in haran , now 19. years ago , that in me and my seed , all the families of the earth should be blessed , gen. 12. 3. that the blessed , blessing seed , should be of me : but now i wax old , all appearances grow up against the direct accomplishment of that word , and it was that , which above all in following thee , i aimed at ; if i am disappointed therein , what shall i do ? and what will all these things avail me ? what will it benefit me , to have a multitude of earthly enjoyments , and leave them in the close to my servant ? i cannot but observe , that this sighing mournful complaint of abraham , hath much infirmity , and something of diffidence , mixed with it . he shakes in the very bottom of his soul , that improbabilities were growing up as he thought to impossibilities , against him , in the way of the promise : yet hence also mark these two things : 1 that he doth not repine in himself , and keep up his burning thoughts in his brest , but sweetly breaths out the burden of his soul , into the bosome of his god : lord god , ( saith he ) what wilt thou give me seeing i go childless ? it is of sincere faith , to unlade our unbeleif , in the bosome of our god . 2 that god takes not his servant at the advantage of his complaining and diffidence : but le ts that pass , until having renewed the promise to him , and settled his faith , then he gives in his testimony , that he beleived god . the lord overlooks the weakness , and causless wailings of his , takes them at the best , and then gives his witnesse to them . this i say was the promise whereof we spake , that he should have a seed of his own , like the stars that cannot be numbered , gen. 15. v. 4 , 5. and herein are contained three things . 1 the purely spiritual part of it , that concerned his own soul in christ . god ingaging about his seed , minds him of his own interest , in the blessing bringing seed . jesus christ , with his whol mediation , and his whole work of redemption is in this promise , with the enjoyment of god in covenant , as a sheild , and as an exceeding great reward . 2 the kingdom of christ in respect of the propagation and establishment of it , with the multitude of his subjects , that also is in this promise . 3 the temporal part of it , multitudes of children to a childless man : and an heir from his own bowels . now this promise in these 3 branches , takes up your whole interest , comprizes all you are to beleive for : be you considered , either as beleivers , or as rulers . 1 as beleivers : so your interest lies in these two things : 1 that your own souls have a share and portion in the lord christ : 2 that the kingdom of the lord jesus be exalted and established . 2 as rulers : that peace and prosperity may be the inheritance of the nation , is in your desires : look upon this in subordination to the kingdom of christ , and so all there are in this promise . to make this more plain , these being the three main things that you ayme at ; i shall lay before you three promises , suted to these several things , which or the like , you are too view in all your actings , all staggering at them , being from unbelief . 1 , the first thing you are to beleive for , is the interest of your own souls in the covenant of grace , by christ : as to this i shall only point unto that promise of the covenant , heb. 8. 12. i will be merciful to their unrigbteousness , and their sins , and their iniquities , i will remember no more . 2 , the second is the establishment of the kingdom of christ , in despite of all opposition : and for this amongst innumerable , take that of isa. 60. 11. therefore thy gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the gentiles , and that their kings may be brought ; for the nation and kingdom that will not serve thee , shall perish . 3 , the quiet and peace of the nation , which ye regard as rulers , as it stands in subordination to the kingdom of christ , comes also under the promise , for which take that of jeremiah 30. 20 , 21. these being your three main ayms , let your eye be fixed on these three , or the like promises ; for in the demonstration and the use of the point , i shall carry along all three together : desiring that what is instanced in any one , may be alwayes extended to both the other . 2 what is it to stagger at the promise : he staggered not . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he disputed not ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is properly to make use of our own judgement and reason , in discerning of things , of what sort they be . it is sometime rendred , to doubt ; matth. 21. 21. if you have faith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and doubt not ; that is , not use arguings and reasonings in your selves concerning the promise and things promised . sometimes it simply denotes to discern a thing as it is : so the word is used 1 cor. 11. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} discerning the body . in the sense wherein it is here used , as also matth. 21. 21. it holds out , as i said , a self-consultation and dispute , concerning those contrary things that are proposed to us . so also acts 10. 20. peter is commanded to obey the vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing doubting : what is that ? why , a not continuing to do , what he is said to have done , verse 17. he doubted in himself , what the vision he had seen should mean : he rolled , and disputed it in his own thoughts , he staggered at it . to stagger then at the promise , is to take into consideration the promise it self , and withal , all the difficulties that lie in the way for the accomplishment of it , as to a mans own particular , and there so to dispute it in his thoughts , as not fully to cast it off , nor fully to close with it . for instance , the soul considers the promise of free-grace in the bloud of jesus , looks upon it , weighs as well as it is able , the truth of god , who makes the promise , with those other considerations , which might lead the heart to rest firmly upon it ; but withal , takes into his thoughts , his own unworthiness , sinfulness , unbelief , hypocrisie , and the like ; which as he supposes , powerfully stave off the efficacy of the promise from him . hence he knows not what to conclude : if he ad a grain of faith , the scale turns on the side of the promise ; the like quantity of unbelief , makes it turn upon him : & what to do he knows not : let go the promise he cannot , take fast hold he dares not ; but here he staggers and wavers to and fro . thus the soul becomes to be like paul , in another case , phil. 1. 23. he considered his own advantage on the one side by his dissolution , and the profit of the churches by his abiding in the flesh , on the other ; and taking in these various thoughts , he cryes out , he is in a straight , he staggered , he was betwixt two , and knew not which to chuse : or as david , 2 sam. 24. 14. when he had a tender of several corrections made to him , sayes , i am in a great straight ; he sees evil in every one , and knows not which to chuse . a poor creature looking upon the promise sees , as he supposes , in a stedfast closing with the promise , that there lyes presumption ; on the other hand , certain destruction , if he beleives not : and now he staggers , he is in a great straight : arguments arise on both sides , he knows not how to determine them , and so hanging in suspense , he staggereth . like a man travailing a journey , and meeting with two several paths , that promise both fairly , and he knows not which is his proper way ; he ghesses , and ghesses , and at length cryes , well , i know not which of these wayes i should go , but this is certain , if i mistake , i am undone , i 'le go in neither , but here i 'le sit down , and not move one step in either of them , until some one come , that can give me direction . the sonl very frequently sits down in this haesitation , and refuses to step one step forwards , till god come mightily and lead out the spirit to the promise , or the devil turn it aside to unbeleif . it is , as a thing of small weight in the air : the weight that it hath , carries it downwards ; and the air , with some breath of wind , bears it up again : so that it waves to and fro : sometimes it seems as though it would fall , by it's own weight , and sometimes again , as though it would mount quite out of sight , but poyzed between both , it tosseth up and down , without any great gaining either way . the promise , that draws the soul upward , and the weight of its unbelief , that sinks it downward : sometime the promise attracts so powerfully , you would think the heart quite drawn up into it : and sometime again , unbelief presses down , that you would think it gon for ever ; but neither prevails utterly , the poor creatures swaggs between both , this it is to stagger : like the two disciples going to emaus , luke 24. v. 14. they talked together of the things that were happned : debated the businesse : and verse 22. they gave up the result of their thoughts ; they trusted it had been he that should have redemed israel . they trusted once , but now seeing him slain and crucified , they know not what to say to it : what then ? do they quite give over all trusting in him ? no , they cannot do so , verse 23 , 24 , 25. certain women had astonished them , and affirmed that he was risen : yea , and others also going to his grave found it so : hereupon they have communication within themselves , and are sad , verse 17. that is , they staggered ; they were in a staggering condition : much appears for them , something against them , they know not what to do . a poor soul that hath been long perplext in trouble and anxiety of mind , finds a sweet promise , christ in a promise suted to all his wants , coming with mercy to pardon him , with love to embrace him , with bloud to purge him , and is raised up to roll himself in some measure upon this promise : on a suddain , terrors arise , temptations grow strong , new corruptions break out , christ in the promise dies to him , christ in the promise is slain , is in the grave as to him ; so that he can only sigh and say , i trusted for deliverance by christ , but now all is gone again , i have little or no hope , christ in the promise is slain to me : what then ? shall he give over , never more enquire after this buried christ , but sit down in darknesse and sorrow ? no , he cannot do so : this morning , some new arguments of christs appearance again upon the soul , are made out : it may be , christ is not for ever lost to him . what does he then ? stedfastly believe he cannot ; totally give over he will not : he staggers : he is full of self-communications and is sad . this it is , to stagger at the promise of god . i come now to prove , that notwithstanding any pretences whatever , all this staggering is from unbelief . the two disciples whom we now mentioned that staggered and disputed between themselves in their journey to emaus , thought they had a goodly reason , and a sufficient appearing cause of all their doubtings : we hoped ( say they ) that it was he , that should have delivered israel . what do they now stand at ? alass ! the chief priests and rulers have condemned him to death , and crucified him , luke 24. 20. and is it possible that deliverance should arise from a crucified man ? this makes them stagger . but when our saviour himself draws nigh to them , and gives them the ground of all this , he tells them it is all from hence ; they are foolish and slow of heart to believe , verse 25. here is the rise of all their doubtings , even their unbelief . whilst you are slow of heart to believe , do not once think of establishment . peter venturing upon the waves at the command of christ , matth. 14. seing the winde to grow boystrous , v. 29. he also hath a storm within , and crys out , oh save me : what was now the cause of peter's fear , and crying out ? why the wind and sea grew boysterous , and he was ready to sink : no such thing ; but meerly unbelief , want of faith : verse 31. o thou of little faith ( saith our saviour ) wherefore diddest thou doubt ? it was not the great winds , but thy little faith that made thee stagger . and in three or four other places , upon several occasions , doth our saviour lay all the wavering and staggering of his followers , as to any promised mercy , upon this score , as matth. 6. 30. and 8. 26. isa. 7. ahaz being afraid of the combination of syria and ephraim against him , received a promise of deliverance by isaiah , verse 7. whereupon the prophet tells him and all judah , that if they will not believe , surely they shall not be established , verse 9. he doth not say , if damascus and ephraim be not broken , you shall not be established ; no , the stick is not there : the fear that you will not be established , ariseth meerly from your unbelief , that keeps you off from closing with the promise , which would certainly bring you establishment . and this is the sole reason the apostle gives , why the word of promise being preached , becomes unprofitable ; even because of unbelief : it was not mixed with faith , heb. 4. 2. but these things will be more cleer under the demonstrations of the point ; which are two : when a man doubts , haesitates and disputes any thing in himself , his reasonings must have their rise , either from something within himself , or from something , in the things concerning which he staggereth : either certitudo mentis , the assurance of his mind , or certitudo entis , the certainty of the thing it self , is wanting . he that doubteth whether his friend in a far country be alive or no , his staggering ariseth from the uncertainty of the thing it self : when that is made out , he is resolved , as it was with jacob in the case of joseph . but he that doubteth , whether the needl in the compass , being touched with the loadstone , will turn northward ; all the uncertainty is in his own mind . when men stagger at the promises , this must arise either from within themselves , or some occasion must be administred hereunto , from the promise . if from within themselves , that can be nothing but unbelief ; an in-bred obstacle to closing with , and resting on the promise , that is unbelief . if then we demonstrate , that there is nothing in the promise , either as to the matter , or manner , or any attendency of it , that should occasion any such staggering , then we lay the burden and blame on the right shoulders , the sin of staggering on unbelief . now that any occasion is not administred , nor cause given , of this staggering , from the promise , will appear , if we consider seriously whence any such occasion or cause should arise . all the stability of a promise , depends upon the qualifications of the promiser , to the ends and purposes of the promise . if a man make me a promise to do such and such things for me , and i question , whether ever it will be so , or no ; it must be from a doubt of the want of one of these things in him that makes the promise : either 1 of truth , or 2d of ability to make good his word , because of the difficulty of the thing it self ; or 3d of sincerity to intend me really , what he speaks of ; or 4th of constant memory to take the opportunity of doing the thing intended ; or 5th of stableness to be still of the same mind . now if there be no want of any of these , in him whose promises we speak of , there is then certainly no ground of our staggering , but only from our own unbelief . let us now see whether any of these things , be wanting to the promises of god : and begin we with the first : 1 is there truth in these promises ? if there be the least occasion in the world , to suspect the truth of the promises , or the veracity of the promiser , then may our staggering at them , arise from thence , and not from our unbelief . on this ground it is , that all humane faith , that is bottomed meerly on the testimony of man , is at best but a probable opinion : for every man is a lyar , and possibly may lye , in that very thing , he is ingaged to us in . though a good man will not do so , to save his life , yet it is possible , he may be tempted , he may do so : but now the author of the promises whereof we speak , is truth it self . the god of truth . who hath taken this as his special attribute , to distinguish him , from all other . he is the very god of truth ; and holds out this very attribute in a special manner , in this very thing , in making of his promise . he is faithful to forgive us our sins , 1 joh. 1. 9. whence his word is said , not only to be true , but truth , joh. 17. 19. truth it self : all flesh is as grass , but his word abideth for ever , isa 44. 1. but yet further , that it may be evident , that from hence there can be no occasion of staggering . this god of truth , whose word is truth , hath in his infinite wisdom , condescended to our weakness , and used all possible means , to cause us to apprehend the truth of his promises . the lord might have left us in the dark , to have gathered out his mind and will towards us , from obscure expressions : and knowing of what value his kindness is , it might justly be expected that we should do so . men in misery , are glad to lay hold of the least word , that drops from him , that can relieve them , and to take courage and advantage upon it : as the servants of benhadad , watched diligently , what would fall from the mouth of ahab , concerning their master , then in fear of death : and when he had occasionally called him his brother , they presently laid hold of it , and cry , thy brother benhadad : 1 king. 20. 35. god might have left us , and yet have manifested much free-grace , to have gathered up falling crums , or occasional droppings of mercy , and supply : that we should have rejoyced to have found out one word looking that way : but to shut up all objections , and to stop for ever the mouth of unbelief ; he hath not only spoken plainly , but hath condescended to use all the ways of confirming the truth of what he sayes and speaks , that ever were in use , among the sons of men . there be four wayes , whereby men seek to obtain credit to what they speak , as an undoubted truth , that there may be no occasion of staggering . 1 , by often avering and affirming of the same thing . when a man sayes the same thing again and again , it is a sign that he speaks the truth , or at least that he would be thought so to do . yea , if an honest man , do cleerly , fully , plainly , often ingage himself to us in the same thing , we count it a vile jealousie not to believe the real truth of his intentions . now the lord in his promises often speaks the same things , he speaks once and twice . there is not any thing , that he hath promised us , but he hath done it , again , and again . for instance ; as if he should say , i will be merciful to your sins , i pray believe me , for , i will pardon your iniquities , yea it shall be so , i will blot cut your transgressions as a cloud . there is not any want , whereunto we are liable , but thus he hath dealt concerning it . as his command is line upon line , so is his promise . and this is one way , whereby god causeth the truth of his promises to appear . to take away all colour of staggering , he speaks once , yea twice , if we will hear . 2 , the second way of confirming any truth , is by an oath . though we fear the truth of some men in their assertions , yet when once they come to swear any thing in justice and judgement , there are very few so knownly profligate , and past all sense of god , but that their asseverations do gain credit , and passe for truth . hence the apostle tells us , heb. 6. 16. that an oath for confirmation , is to men an end of all strife . though the truth be before , ambiguous and doubtful , yet when any interposes with an oath , there is no more contest amongst men . that nothing may be wanting to win our belief to the promises of god , he hath taken this course also , he hath sworn to their truth , heb. 6 13. when god made promises to abraham , because he could swear by no greater , he sware by himself . he confirms his promise by an oath . o faelices nos , quorum causa deus jurat , ô infaelices , si nec juranti deo credimus ! when christ came , in whom all the promises of god , are , yea and amen , to make sure work of the truth of them , he is confirmed in his administrations , by an oath : heb. 7. 21. he was made a priest by an oath , by him that said , the lord sware , and will not repent , thou art a priest for ever : now i pray , what is the cause of this great condescention in the god of heaven , to confirm that word , which in it self , is truth , by an oath ? the apostle satisfies us as to the end aimed at , heb. 6. 17 , 18. this was ( saith he ) the aim of god herein , that his people seeing him ingaged , by two such immutable things , as his promise and his oath , may be assured that there is an utter impossibility , that any one word of his should come short of it's truth ; or that they firmly resting upon it , should be deceived thereby . and this is a second way . 3 , another course wherby men confirm the truth of what they speak , is , by entring into covenant , to accomplish what they have spoken . a covenant gives strength to the truth of any ingagement . when a man hath but told you he will do such and such things for you , you are full of doubts and fears , that he may break with you : but when he hath indented in a covenant , and you can shew it under his hand and seal , you look upon that , consider that , and are very secure . even this way also hath the lord taken to confirm and establish his truths and promises , that all doubtings and staggerings may be excluded , he hath wrapped them all up in a covenant , and brought himself into a faederal ingagement , that upon every occasion , and at every temptation , we may draw out his hand and seal , and say to satan and our own false hearts ; see here , behold god ingaged in covenant , to make good the word , wherein he hath caused me to put my trust : and this is his property , that he is a god keeping covenant : so that having his promise redoubled , and that confirmed by an oath , all sealed and made sure by an unchangeable covenant , what can we require more , to assure us of the truth of these things : but yet further . 4 , in things of very great weight , and concernment , such as whereon lives , and the peace of nations does depend , men use to give hostages , for the securing each other of the faith and truth of all their ingagements ; that they may be mutual pledges of their truth and fidelity . neither hath the lord left this way unused to confirm his promise . he hath given us an hostage to secure us of his truth : one exceedingly dear to him ; one alwayes in his bosome ; of whose honor , he is as careful , as of his own . jesus christ , is the great hostage of his fathers truth : the pledge of his fidelity in his promises . god hath set him forth , and given him to us , for this end . behold the lord himself shall give you a sign , ( a sign that he will fulfil his word ) a virgin shall conceive and bare a son , and shall call his name immanuel , isa , 7. 14. that you may be assured of my truth , the virgins son shall be a hostage of it . in him are all the promises of god , yea and amen . thus also to his saints , he gives the further hostage of his spirit , and the first fruits of glory ; that the full accomplishment of all his promises , may be contracted in a little , and presented to their view : as the israelites had the pleasures of canaan in the clusters of grapes , brought from thence . now from all this it is apparent , not only that there is truth in all the promises of god , but also that truth so confirmed , so made out , established , that not the least occasion imaginable , is thence administred to staggering or doubting . he that disputes the promise , and knows not how to close with them , must find out another cause of his so doing : as to the truth of the promise , there is no doubt at all , nor place for any . 2 but secondly , though there be truth in the promise , yet there may want ability in the promiser to accomplish the thing promised , because of it's manifold difficulties . this may be a second cause of staggering , if the thing it self ingaged for , be not compassable , by the ability of the ingager . as if a skilful physitian , should promise a sick man a recovery from his disease , though he could rely upon the truth and sincerity of his friend , yet he cannot but question his ability as to this , knowing that to cure the least distemper , is not absolutly in his power : but when he promises , who is able to performe , then all doubting in this kind , is removed . see then whether it be so , in respect of these promises whereof we speak . when god comes to abraham , to ingage himself in that covenant of grace , from whence flow all the promises whereof we treat : he laies this down as the bottom of all , i am ( saith he ) god almighty , gen. 17. 1. or , god alsufficient , very well able to go through with what ever i promise . when difficulties , temptations , and troubles arise , remember who it is that hath promised ; not only he that is true and faithful , but he that is god almighty , before whom nothing can stand , when he will accomplish his word . and that this was a bottom of great confidence to abraham , the apostle tells you , rom. 4. 21. being fully perswaded that he who had promised , was able also to performe . when god is ingaged by his vvord , his ability is especially to be eyed . the soul is apt to ask how can this be ? it is impossible it should be so to me : but , he is able that hath promised . and this , rom. 11. 23. the same apostle holds out to us , to fix our faith upon , in reference to that great promise of re-calling the jews , and re-implanting them into the vine . god ( saith he ) is able to graft them in : though now they seem as dead bones , yet the lord knows they may live , for he is able to breath upon them , and make them terrible as an army with banners : yea so excellent is this alsufficiency , this ability of god to accomplish his whole vvord , that the apostle cautions us , that we do not bound it , as though it could go so far only , or so far : nay saith he , ephes. 3. 20. he is able to do exceeding abundantly , above all that we can ask or think . vvhen men come to close with the promise indeed , to make a life upon it , they are very ready to question and enquire , whither it be possible that ever the vvord of it , should be made good to them . he that sees a little boat swimming at sea , observes no great difficulty in it , looks upon it without any solicitousness of mind at all , beholds how it tosses up and down , without any fears of it 's sinking : but now , let this man commit his own life to sea in that bottome , what inquiries will he make ? what a search into the vessel ? is it possible ( saith he ) this little thing should safe-gaurd my life in the ocean ? it is so with us , in our view of the promises : whilst we consider them at large , as they lye in the word , alass ! they are all true , all yea and amen , shall be all accomplished : but when we go to venture our souls upon a promise , in an ocean of wrath and temptations , then every blast we think will over-turn it : it will not bear us above all these waves ; is it possible we should swim safely upon the plank of a pinnace in the middest of the ocean ? now here we are apt to deceive our selves , and mistake the whole thing in question , which is the bottom of many corrupted reasonings and perplexed thoughts . we enquire whether it can be so to us , as the word holds out ; when the truth is , the question is not about the nature of the thing ; but about the power of god . place the doubt aright , and it is this , is god able to accomplish what he hath spoken ? can he heal my back-slidings ? can he pardon my sins ? can he save my soul ? now that there may be no occasion , nor colour of staggering upon this point , you see god reveals himself as an alsufficient god : as one that is able to go through with all his engagements . if you will stagger , you may so do ; this is certain , you have no cause to do so from hence ; there is not any promise that ever god entred into , but he is able to perform it . but you will say , though god be thus able , thus alsufficient , yet may there not be defects in the means whereby he worketh ? as a man may have a strong arm able to strike his enemies to the ground , but yet if he strike with a feather , or a straw , it will not be done ; not for want of strength in his arm , but of fitness and sutableness in the instrument , whereby he acteth . but , 1 , god using instruments , they do not act according to their own vertue , but according to the influence of vertue by him to them communicated . look to what end soever god is pleased to use any means , his chusing of them , fills them with efficacy to that purpose . let the way and means of accomplishing what thou expectest by the promise , be in themselves never so weak , yet know , that from god's chusing of them , to that end , they shall be filled with vertue and efficacy to the accomplishment of it . 2 , it is expresly affirmed of the great medium's of the promise , that they also are able , that there is no want of power in them , for the accomplishment of the thing promised . 1 there is the means procuring it , and that is jesus christ : the promises , as to the good things contained in them , are all purchased by him : and of him , the apostle affirms expresly , that he is able to save to the uttermost , them that come to god by him : heb. 5. 27. no want here ; no defect : he is able to do it to the uttermost ; able to save them that are tempted : hebrews . 2. 18. 2 there is the great means of manifestation , and that is the word of god : and of this also it is affirmed that it is able . it hath an alsufficiency in it 's kind . paul tells the elders of ephesus , that the word of grace is able to build them up , and to give them an inheritance among them that are sanctified , act. 20. 32. 3 there is the great means of operation , and that is the spirit of grace : he works the mercy of the promise upon the soul : he also is able , exceeding powerful , to effect the end appointed . it hath no bounds , nor measure of operation , but only it's own will : 1 cor. 12. 11. hence then it is apparent in the second place , that there is no occasion for doubting ; yea , that all staggering is excluded , from the consideration of the ability of the promiser , and the means whereby he worketh : if thou continuest to stagger , thou must get a better plea then this , it cannot be , it is impossible : i tell thee nay , but god is able to accomplish the whole word of his promise . but , 3 , there may be want of sincerity in promises and engagements , which whilest we do but suspect , we cannot chuse but stagger at them . if a man make a promise to me , and i can suppose that he intends not as he sayes , but hath reserves to himself of another purpose , i must needs doubt , as to the accomplishment of what he hath spoken . if the soul may surmise , that the lord intends not him sincerely in his promises , but reserves some other thing in his mind , or that it shall be so to others and not to him , he must needs dispute in himself , stagger , and keep off from believing . this , then must be demonstrated in the third place , that the promises of god ; and god in all his promises , are full of sincerity , so that none need fear to cast himself on them , they shall be real unto him . now concerning this , observe , 1 that god's promises are not declarative of his secret purposes and intentions . when god holds out to any a promise of the pardon of sin , this doth not signifie to any singular man , that it is the purpose of god , that his sin shall be pardoned . for if so , then either all men must be pardoned to whom the word of promise comes , which is not : or else god fails of his purposes , and comes short of his intendments ; which would render him , either impotent , that he could not ; or mutable , that he would not establish them : but , who hath resisted his will ? rom. 9. he is the lord , and he changeth not : mal. 1. so that though every one , to whom the promise is held out , hath not the fruit of the promise ; yet this derogates not at all , from the sincerity of god in his promises ; for , he doth not hold them forth to any such end and purpose , as to declare his intentions , concerning particular persons . 2 there are some absolute promises , comprehensive of the covenant of grace , which as to all those that belong to that covenant , do hold out thus much of the mind of god , that they shall certainly be accomplished , in , and towards them all . the soul may freely be invited to venture on these promises , with assurance of their efficacy towards him . 3 this god principally declares in all his promises , of his mind and purpose , that every soul , to whom they shall come , may freely rest on ; to wit , that faith in the promises , and the accomplishment of the promises , are inseparable . he that believeth , shall enjoy ; this is most certain , this god declares of his mind , his heart towards us , that as for all the good things , he hath spoken of to us , it shall be to us , according to our faith . this i say the promises of god do signifie of his purpose , that the believer of them , shall be the enjoyer of them : in them , the righteousness of god is revealed from faith to faith , rom. 1. 17. from the faith of god revealing , to the faith of man receiving : so that upon the making out of any promise , you may safely conclude , that upon believing , the mercy , the christ , the deliverance of this promise , is mine . it is true , if a man stand disputing and staggering , whether he have any share in a promise , and close not with it by faith , he may come short of it ; and yet without the least impeachment of the truth of the promise , or sincerity of the promiser : for god hath not signified by them , that men shall enjoy the good things of them , whether they believe , or not . thus far the promises of grace are general , and carry a truth to all , that there is an inviolable connexion between believing , and the enjoyment of the things in them contained . and in this truth , is the sincerity of the promiser , which can never be questioned , without sin and folly . and this wholly shuts up the spirit from any occasion of staggering . o ye of little faith ! wherefore do ye doubt ? ah! lest our share be not in this promise ; lest we are not intended in it : poor creatures ! there is but this one way of keeping you off from it , that is , disputing it in your selves by unbelief . here lyes the sincerity of god towards thee , that believing , thou shalt not come short of what thou aimest at . here then is no room for staggering . if proclamation be made , granting pardon to all such rebels , as shall come in by such a season , do men use to stand questioning whether the state bear them any good will , or no ? no , saith the poor creature , i will cast my self upon their faith & truth engaged in their proclamation whatever i have deserved in particular , i know they will be faithful in their promises . the gospel-proclamation is of pardon to all comers in , to all believers : it is not for thee , poor staggerer , to question , what is the intendment towards thee in particular , but roll thy self on this , there is an absolute sincerity in the engagement , which thou mayest freely rest upon . but , 4 , though all be present , truth , power , sincerity ; yet if he that makes the promise should forget , this were a ground of staggering . pharaoh's butler , without doubt , made large promises to joseph , and probably spake the truth according to his present intention : afterwards standing in the presence of pharaoh , restored to favour , he had doubtless power enough to have procured the liberty of a poor innocent prisoner : but yet this would not do , it did not profit joseph ; because , as the text sayes , he did not remember joseph , but forgat him : gen. 39. 23. this forgetting made all other things useless . but neither hath this , the least colour in divine promises . it was syons infirmity to say , the lord hath forsaken me , and my god hath forgotten me : isa. 49. 14. for , saith the lord , can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , but i will not forget thee : behold , i have graven thee upon the palmes of my hands , and thy walls are continually before me : vers. 15 , 16. the causes of forgetfulnes are , 1 want of love . the things that men love not , they care not for : the matters of their love are continually in their thoughts . now says god to syon , why sayest thou , i have forgotten thee ? is it for want of love ? alass ! the love of a most tender mother to her sucking child , comes infinitly short of my love to thee : my love to thee , is more fixed than so , and how shouldest thou be out of my mind ? how shouldest thou be forgotten ? infinite love will have infinite thoughtfulness and remembrance . 2 multiplicity of business : this with men is a cause of forgetting . i had done sayes one , as i promised , but multiplicity of occasions thrust it out of my mind , i pray excuse me : alass ! though i rule all the world , yet , thou art graven upon the palms of my hands , and therefore thy walls are continually before me . see also psal. 77. 9. neither then is there as to this , the least colour given us , to stagger at the promise of god . 5 , but lastly , where all other things concur , yet if the person promising be changable , if he may alter his resolution , a man may justly doubt and debate in himself , the accomplishment of any promise made to him : it is true , may he say , he now speaks his heart and mind , but who can say he will be of this mind to morrow ? may he not be turned , and then what becomes of the golden mountains , that i promised my self upon his engagement ? wherefore in the last place , the lord carefully rejects all sinful surmises concerning the least change or alteration in him or any of his engagements . he is the father of lights , with whom is no variableness , nor shadow of turning ; jam. 1. 18. no shadow , no appearance of any such thing . i am the lord ( saith he ) i change not ; therefore ye sons of jacob are not consumed . mal 3. 6. the lord knows , that if any thing in us , might prevail with him to alter the word that is gone out of his mouth , we should surely perish . we are poor provoking creatures , therefore he laies our , not being consumed , only on this , even his own unchangableness : this we may rest upon , he is of one mind , and who can turn him ? and in these observations , have i given you the first demonstration of the point : all staggering is from our own unbelief . the experience which we have of the mighty workings of god , for the accomplishment of all his promises , gives light unto this thing . we have found it true , that where he is once engaged , he will certainly go through unto the appointed issue , though it stand him in the laying out of his power and wisdom to the uttermost . hab. 3. 9. thy bow was made quite naked according to the oath 's of the tribes , thy word . if gods oath be passed , and his word engaged ; he will surely accomplish it , though it cost him the making of his bow quite naked , the manifestation of his power to the utmost . it is true : never did any wait upon god for the accomplishment and fulfilling of a promise , but he found many difficulties fall out between the word and the thing . so was it with abraham in the business of a son : and so with david in the matter of a kingdom . god will have his promised mercies to fall , as the dews upon the parched gasping earth ; or as the shadow of a great rock in a weary land , isa. 32. 2. very welcom unto the traveller , who hath had the sun beat upon his head in his travel all the day . zion is a crown of glory in the hand of the lord , as a royal diadem in the hand of her god : isa. 62. 3. the precious stones of a diadem , must be cut and pollished , before they be set in beauty and glory . god will have oftimes the precious living stones of zion , to have many a sharp cutting , before they come to be fully fixed in his diadem : but yet in the close , whatever obstacles stand in the way , the promise hath still wrought out it's passage : as a river , all the while it is stopped with a damme , is still working higher and higher , still getting more and more strength , until it bear down all before it , and obtain a free course to it's appointed place : every time opposition lyes against the fulfilling of the promise , and so seems to impede it for a season , it gets more and more power , until the appointed hour be come , and then it bears down all before it . were there any thing imaginable , whereof we had not experience , that it hath been conquered to open a door for the fulfilling of every word of god , we might possibly , as to the apprehension of that thing , stagger from some other principle , then that of vnbelief . what is there in heaven or earth , but god and his ministring spirits , that hath not at one time or other , stood up to it's utmost opposition , for the frustrating of the word , wherein some or other of the saints of god have put their trust ? divels in their temptations , baits , subtilties , accusations , and oppositions : men in their counsels , reasonings , contrivances , interests , dominions , combinations , armies , multitudes , and the utmost of their endeavours : the whole frame of nature , in it 's primitive instituted course , fire , water , day , night , age , sickness , death ; all in their courses have fought against the accomplishment of the promises : and what have they obtained by all their contendings ? all disappointed , frustrated , turned back , changed , and served only to make the mercy of the promise , more amiable and glorious . i would willingly illustrate this demonstration with an instance , that the almighty , al conquering power that is in the promise , settling all staggering upon it's own basis of vnbelief , might be the more evident . i might here mention abraham , with all the difficulties and appearing impossibilities , which the promise unto him did pass through , and cast to the ground , the mercy of it at length , arising out of the grave ; for he received his son from the dead in a figure : heb. 11. 19. or i might speak of joseph , moses , or david : but i shall rather chuse a president from among the works of god , in the dayes wherein we live : and that in a business , concerning which , we may set up our eben-ezer , and say , thus far god hath been a helper . look upon the affaire of ireland . the engagement of the great god of revenges against murder and treachery , the interest of the lord christ and his kingdom , against the man of sin , furnished the undertakers with manifold promises to carry them out to a desired , a blessed issue . take now a brief view , of some mountains of opposition , that lay in the way against any success in that place ; and hear the lord saying to every one of them , who art thou , o great mountain ? before my people thou shalt be made a plain : zech. 4. 7. not to mention the strivings and struglings of two manner of people , in the womb of this nation , totally obstructing for a long time the bringing forth of any deliverance for ireland : nor yet , that mighty mountain , ( which some mis-named a level ) that thought at once to have locked an everlasting door upon that expedition : i shall propose some few ( of many ) that have attended it . 1 the silence that hath been in heaven for half an hour as to this business : the great cessation of prayers in the heavens , of many churches , hath been no small mountain in the way of the promise . when god will do good for zion , he requires that his remembrancers give him no rest , until he do it . isa. 62. 7. and yet sometimes in the close of their supplications , gives them an answer , by terrible things , psal. 65. 5. he is sometimes silent to the prayers of his people , psal. 28. 1. is not then a grant rare , when his people are silent as to prayers ? of how many congregations in this nation , may the prayers , tears , and supplications for the carrying on of the work of god in ireland , be written with the lines of emptiness ? what a silence hath been in the heaven of many churches , for this last half hour ? how many that began with the lord in that work , did never sacrifice at the altar of jehova nissi : nor considered that the lord hath sworn to have war with such amalekites as are there , from generation to generation ? exod. 17. 15 , 16. they have forgotten , that ireland was the first of the nations that laid waite for the bloud of gods people desiring to enter into his rest ; and therefore their latter end shall be , to perish for ever : numb. 24. 20. many are as angry as jonah , not that babylon is spared , but that it is not spared . hath not this been held out as a mountain ? what will you now do , when such or such , these and those men , of this or that party , look upon you as the grass upon the house tops , which withereth afore it groweth up : wherewith the mower filleth not his hand , nor he that bindeth sheaves his bosome , that will not so much as say , the blessing of the lord be upon you , we bless you in the name of the lord ? but now ! shall the faithlesness of men , make the faith of god of none effect ? shall the kingdom of christ suffer because some of those that are his , what through carnal wisdom , what through spiritual folly , refuse to come forth to his help , against the mighty ? no doubtless ! the lordsees it , and it displeases him ; he sees that there is no man , and wonders that there is no intercessour : ( even marvels that there are no more supplications on this behalf ) therefore his own arm brought salvation to him , and his own righteousness it sustained him : he put on righteousness as a brestplate , and an helmet of salvation upon his head : and he put on the garments of vengeance for cloathing , and was clad with zeal as a cloak : according to their deeds , accordingly he will repay , fury to his adversaries , recompence to his enemies , to the island he will repay recompence : isa. 59. 15 , 16 , 17 , 18. some men's not praying , shall not hinder the promises accomplishing . they may sooner discover an idol in themselves , then disappoint the living god . this was a mountain . 2 our own advises and counsels have often stood in the way of the promises bringing forth : this is not a time nor place for narrations : so i shall only say to this in general ; that if the choycest and most rational advises of the army , had not been overswayed by the providence of god , in all probabilities , your affairs had been more then ten degrees backward , to the condition wherein they are . 3 the visible opposition of the combined enemy in that nation , seemed as to our strength , unconquerable . the wiseman tells us , that a threefold cord is not easily broken : ireland had a fivefold cord to make strong bands for zion , twisted together : never ( i think ) did such different interests bear with one another , for the compassing of one common end . he that met the lyon , the fox , and the asse traveling together , wondered quo unâ iter facerent : whither these ill-matched associates did bend their course ! neither did his marvelling cease , when he heard they were going a pilgrimage , in a business of devotion . he that should meet protestants , covenanted protestants , that had sworn in the presence of the great god , to extirpate popery and prelacy , as the scots in vlster ; others , that counted themselves under no less sacred bond , for the maintainance of prelats , service-book , and the like ; as the whole party of ormonds adherents : joyned with a mighty number , that had for eight yeers together , sealed their vows to the romish religion , with our bloud and their own ; adding to them those that were profound to revolt up and down , as suted their own interest , as some in munster ; all closing with that party , which themselves had laboured to render most odious and execrable , as most defiled with innocent blood : he , i say , that should see all these , after seven yeers mutual conflicting , and embruing their hands in each others blood , to march all one way together , cannot but marvel , quo unà iter facerent , whither they should journey so friendly together : neither surely , would his admiration be lessened , when he should hear , that the first thing they intended and agreed upon , was , to cover the innocent bloud of 41 ; contrary to that promise : behold the lord commeth out of his place , to punish the inhabitants of the earth , for their iniquity : the earth also shall disclose her bloud , and shall no more cover her slain : isa. 26. 21. and nextly , to establish catholick religion , or the kingdom of babel , in the whole nation , in opposition to the ingaged truth , and in our dayes visibly manifested power of the lord jesus : with sundry such like things , contrary to their science and conscience , their covenant and light , yea the trust and honesty , of most of the chief leaders of them . now how can the promise stand in the way of this hydra ? what sayes it to this combined opposition ? why first , saith the lord , though hand joyn in hand , the wicked shall not be unpunished : prov. 11. 21. their covering shall be too short , and narrow , to hide the blood which god will have disclosed . and nextly , though they will give their power to the beast , and fight against the lamb , consenting in this , who agree in nothing else in the world ; yet they shall be broken in pieces ; though they associate themselves , they shall be broken in pieces : if rezin , and the son of remaliah , syria and ephraim , old adversaries , combine together for a new enmity against judah ; if covenant and prelacy , popery and treachery , bloud and ( as to that ) innocency , joyn hand in hand , to stand in the way of the promise ; yet i will not in this joyn with them sayes the lord though they were preserved all distinctly in their several interests for seven yeers , in their mutual conflicts , that they might be scourges to one another ; yet if they close , to keep off the engagement of god in the word of his promise , not much more then the 4th part of one yeer , shall consume some of them to nothing , and fill the residue with indignation and anguish . by what means god hath mightily and effectually wrought , by mixing folly with their counsels , putting fear , terror , and amazedness upon all their undertakings , to carry on his own purpose , i could easily give considerable instances . that which hath been spoken in general , may suffice to bottome us on this , that whilest we are in the way of god , all staggering at the issue , is from unbelief ; for he can , he will do more such things as these . vse 1 my first vse shall be as unto temporals ; for they also ( as i told you ) come under the promise , not to be staggered at , with the limitations before mentioned . learn hence then to live more by faith in all your actings : believe , and you shall be established : i have in the dayes of my pilgrimage seen this evil under the sun : many professors of the gospel , called out to publick actings , have made it their great design to manage all their affairs with wisdom and policy , like the men of the residue of the nations . living by faith , upon the promises , hath appeared to them , as too low a thing , for the condition and employment wherein they now are : now they must plot , and contrive , and design , lay down principles of carnal fleshly wisdome , to be pursued to the uttermost : and what i pray hath been the issue of such undertakings ? 1 first , the power of religion hath totally been devoured , by that lean , hungry , never to be satisfied beast of carnal policy : no signs left that it was ever in their bosoms . conformity unto christ in gospel graces , is looked on as a mean contemptible thing : some of them have faln to down-right athiesme , most of them to wretched formality in the things of god . and then , 2 secondly , their plots and undertakings , have generally proved tympanous and birthless : vexation and disappointment hath been the protion of the residue of their dayes . the ceasing to lean upon the lord , and striving to be wise in our actings , like the men of the world , hath made more rehoboams , than any one thing in this generation . what now lyes at the bottom of all this ? meerly staggering at the promise , through vnbelief . what building is that like to be , which hath a staggering foundation ? when god answers not saul , he goes to the devil . when the promise will not support us , we go to carnal policy : neither can it otherwise be . engagedmen , finding one way to disappoint them , presently betake themselves to another . if men begin once to stagger at the promise , and to conclude in their fears , that it will not receive accomplishment , that the fountain will be dry , they cannot but think it high time , to digge cisterns for themselves . when david sayes , he shall one day perish by the hand of saul , ( whatever god had said to the contrary ) his next advise is , let me go to the philistins : and what succes he had in that undertaking , you know . political diversions , from pure dependance on the promise , do alwayes draw after them , a long time of entanglements . give me leave to give a vvord of caution , against one or two things , which men staggering at the promises through unbelief , do usually in their carnal vvisdome run into , for the compassing of the thing aimed at , that they may not be found in your honorable assembly . 1 take heed of a various management of religion , of the things of god , to the advantage of the present posture and condition of your affairs . the things of christ should be as joseph's sheaf , to which all others should bow . vvhen they are made to cringe , and bend , and put on a flattering countenance , to allure any sort of men into their interest , they are no more the things of christ . i would it had not been too evident formerly , that men entangled in their affairs , enjoying authority , have with all industry and diligence , pursued such and such an appearance of religion ; not that themselves were so passionately affected with it , but meerly for the satisfaction of some in that , whose assistance and complyance they needed for other things . oh let not the things of god , be immixed any more with carnal reasonings . his truths are all eternal and unchangeable . give them at once the soveraignty of your souls , and have not the least thought of making them bend , to serve your own ends , though good and righteous . think not to get the promise like jacob , by representing your selves in the things of god , for other then you are . 2 hide no truth of god , as to that way of manifestation which to you is committed , for fear it should prove prejudicial to your affairs . that influence and signature of your power , which is due to any truth of god , let it not be with-held by carnal reasonings . i might further draw out these , and such like things as these ; the warning is , to live upon the faith of that promise , which shall surely be established , without turning aside to needless crooked paths of your own . vse 2 2 secondly , be faithful in doing all the work of god whereunto you are engaged , as he is faithful in working all your works whereunto he is engaged . your work whereunto ( whilest you are in his wayes ) god is engaged , is your safety and protection . gods work whereunto you are engaged is the propagating of the kingdom of christ , and the setting up of the standard of the gospel . so far as you find god going on with your work , go you on with his . how is it that jesus christ , is in ireland only as a lyon stayning all his garments with the bloud of his enemies ? and none to hold him out as a lamb sprinkled with his own bloud to his friends ? is it the soveraignty and interest of england that is alone to be there transacted ? for my part , i see no further into the mystery of these things , but that i could heartily rejoyce , that innocent blood being expiated , the irish might enjoy ireland so long as the moon endureth , so that jesus christ might possesse the irish . but god having suffered those sworn vassals of the man of sin , to break out into such wayes of villany , as render them obnoxious unto vengeance , upon such rules of government amongst men , as he hath appointed : is there therefore nothing to be done , but to give a cup of blood into their hands ? doubtless the way whereby god will bring the followers after the beast to condign destruction , for all their enmity to the lord jesus , will be , by suffering them to run into such practises against men , as shall righteously expose them to vengeance , according to acknowledged principles among the sons of men . but is this all ? hath he no further aime ? is not all this to make way for the lord jesus to take possession of his long since promised inheritance ? and shall we stop at the first part ? is this to deal fairly with the lord jesus ? call him out to the battel , and then keep away his crown ? god hath been faithful in doing great things for you , be faithful in this one , do your utmost for the preaching of the gospel in ireland . give me leave to adde a few motives to this duty . 1 they want it : no want like theirs who want the gospel . i would there were for the present , one gospel preacher , for every walled town in the english possession in ireland . the land mourneth , and the people perish for want of knowledge : many run to and fro , but it is upon other designs ; knowledge is not increased . 2 they are sensible of their wants , and cry out for supply . the tears and cryes of the inhabitants of dublin , after the manifestations of christ , are ever in my view . if they were in the dark , and lived to have it so , it might something close a door upon the bowels of our compassion : but they cry out of their darkness , and are ready to follow every one whosoever , to have a candle . if their being gospelless , move not our hearts , it is hoped , their importunate cryes will disquiet our rest : and wrest help , as a beggar doth an alms. 3 seducers and blasphemers will not be wanting to sow their tares , which those fallowed fields will receive , if there be none to cast in the seed of the word . some are come over thither already without call , without employments , to no other end , but only to vaunt themselves to be god ; as they have done in the open streets , with detestable pride , athiesme and folly : so that as ireland was heretofore termed by some in civil things , a frippery of bankrupts , for the great number of persons of broken estates that went thither : so doubtless in religion , it will prove a frippery of monstrous , enormous contradictious opinions , if the work of preaching the word of truth , and soberness , be not carried on . and if this be the issue of your present undertakings , will it be acceptable , think you , to the lord jesus , that you have used his power and might , to make way for such things , as his soul abhors ? 1 will it be for his honour , that the people whom he hath sought to himself with so high a hand , should at the very entrance of his taking possession , be leavened with those high and heavenly notions , which have an open , and experimented tendency to earthly , fleshly , dunghill practises ? or , 2 will it be for the credit and honour of your profession of the gospel , that such a breach should be under your hand ? that it should be ( as it were ) by your means ? will it not be a sword , and an arrow , and a maul in the hands of your observers ? who can bear the just scandal that would accrew ? scandal to the magistrates , scandal to the ministers of this generation , in neglecting such an opportunity of advancing the gospel ; sleeping all the day , whilest others sow tares . 3 where will be the hoped , the expected consolation of this great affaire , when the testimony and pledge of the peculiar presence of christ amongst us , upon such an issue , shall be wanting ? what then shall we do ? this thing is often spoken of , seldom driven to any close ! 1 pray ; pray the lord of the harvest , that he would send out , that he would thrust forth labourers into his harvest . the labourers are ready to say , there is a lyon in the way : difficulties to be contended withal : and to some men it is hard seeing a call of god , through difficulties : when if it would but cloath it self with a few carnal advantages , how apparent is it to them ? they can see it through a little cranny . be earnest then with the master of these labourers , in whose hand is their life and breath , and all their wayes ; that he would powerfully constrain them , to be willing to enter into the fields , that are white for the harvest . 2 make such provision , that those who will go , may be fenced from outward straights and fears , so far as the uncertainty of humane affairs in general , and the present tumultuating perturbations will admit . and let not i beseech you , this be the business of an unpursued order . but , 3 let some be appointed ( generals dye and sink by themselves ) to consider this thing , and to hear what sober proposals may be made by any , whose hearts god shall stir up to so good a work . this i say is a work wherein god expecteth faithfulness from you : stagger not at his promises , nor your own duty . however by all means possible , in this business , i have strived to deliver my own soul . once more , to this of faith , let me stir you up to another work of love : and that in the behalf of many poor perishing creatures , that want all things needful for the sustentation of life . poor parentless children , that lye begging , starving , rotting in the streets , and find no relief : yea , persons of quality , that have lost their dearest relations in your service , seeking for bread , and finding none . oh that some thoughts of this also , might be seriously committed to them , that shall take care for the gospel . vse 3 i desire now to make more particular application of the doctrine , as to things purely spiritual : until you know how to believe for your own souls , you will scarcely know how to believe for a nation . let this then teach us , to lay the burden and trouble of our lives upon the right shoulder . in our staggerings , our doubtings , our disputes , we are apt to assign this and that reason of them ; when the sole reason indeed is our unbelief . were it not for such a cause , or such a cause , i could believe ; that is , were there no need of faith . that is faith must remove the mountains that lye in the way , and then all will be plain . it is not the greatness of sin , nor continuance in sin , nor backsliding into sin , that is the true cause of thy staggering , whatever thou pretendest : the removal of all these is from that promise , whose stability and certainty , i before laid forth : but solely from thy unbelief , that root of bitterness which springs up and troubles thee . it is not the distance of the earth from the sun , nor the sun's withdrawing it self , that makes a dark and gloomy day , but the interposition of clouds and vaparous exhalations . neither is thy soul beyond the reach of the promise ; nor doth god with-draw himself , but the vapours of thy carnal unbelieving heart , do cloud thee . it is said of one place , christ could do no great work there : why so ? for want of power in him ? not at all : but meerly for want of faith in them ; it was because of their vnbelief . the promise can do no great work upon thy heart , to humble thee , to pardon to quiet thee ; is it for want of fulness and truth therein ? not at all : but meerly for want of faith in thee , that keeps it off . men complain , that were it not for such things , and such things , they could believe ; when it is their uubelief that casts those rubs in the way . as if a man should cast nails and sharp stones in his own way , and say , verily i could run , were it not for those nails and stones ; when he continues himself to cast them there . you could believe , were it not for these doubts , and difficulties , these staggering perplexities , when alass ! they are all from your unbelief . vse 4 see the sinfulness of all those staggering doubts and perplexities , wherewith many poor souls have almost all their thoughts taken up : such as is the root , such is the fruit . if the tree be evil , so will the fruit be also . men do not gather grapes from brambles . what is the root that bears this fruit of staggering ? is it not the evil root of vnbelief ? and can any good come from thence ? are not all the streams of the same nature with the fountain ? if that be bitter , can they be sweet ? if the body be full of poyson , will not the branches have their venome also ? surely if the mother ( unbelief ) be the mouth of hell , the daughters ( staggerings ) are not the gates of heaven . of the sin of vnbelief , i shall not now speak at large : it is in sum , the vniversal opposition of the soul unto god : all other sins arise against some thing or other of his revealed will : only vnbelief sets up it self in a direct contradiction , to all of him that is known . hence the weight of condemnation in the gospel , is constantly laid on this sin . he that believeth not , on him the wrath of god abideth : he shall be damned . now as every drop of sea-water retains the brackishness and saltnesse of the whole , so every staggering doubt that is an issue of this unbelief , hath in it the unsavouriness and distastefulness unto god , that is in the whole . further to give you a little light into what acceptance our staggering thoughts find with the lord , according to which , must be our esteem of all that is in us . observe , that 1 they grieve him . 2 they provoke him . 3 they dishonor him . 1 such a frame grieves the lord . nothing more presses true love , then to have any appearance of suspition . christ comes to peter and asks him , simon , son of jonas , lovest thou me ? joh. 21. 15. peter seems glad of an opportunity to confess him , and his love to him , whom not long since he had denyed ; and answers readily , yea , lord , thou knowest that i love thee . but when christ comes with the same question again and again , the holy ghost tells us , peter was grieved because he said unto him the 3d time , lovest thou me ? it exceedingly troubled peter , that his love should come under so many questionings , which he knew to be sincere . the love of christ to his , is infinitely beyond the love of his , to him . all our doubtings are nothing but so many questionings of his love . we cry , lord jesus , lovest thou us ? and agai●●lord jesus , lovest thou us ? and that with distrustf●● 〈…〉 thoughts , that it is not , it cannot be . 〈…〉 the vnbelieving jews , the holy ghost tells us , jesus was grieved for the hardness of their hearts : mark 3. 5. and as it is bitter to him in the root , so also in the fruit . our staggerings and debates when we have a word of promise ; is a grief to his holy spirit , as the unkindest return we can make unto his love . 2 it provoks him . how can this be , ( sayes zechariah ) that i should have a son ? this shall be , ( saith the lord ) and thou thy self for thy questioning shalt be a sign of it , thou shalt be dumb and not speak : luke 1. his doubting was a provocation : and our saviour expresses no less in that bitter reproof to his disciples upon their wavering , matth. 17. 17. o faithless and perverse generation , how long shall i be with you ? how long shall i suffer you ? how long shall i suffer you ? that is , in this unbelieving frame . poor souls are apt to admire the patience of god in other matters ; that he spared them in such and such sins , at such and such times of danger , but his exceeding patience towards them in their carnal reasonings , and fleshly objections against believing ; this they admire not . nay , generally they think it should be so : god would not have them one step further . nay , they could be more stedfast in believing as they suppose , might it stand with the good will of god : when all this while , this fram of all others , is the greatest provocation to the lord ; he never exercises more forbearance , then about this kind of unbelief . when the spyes had gone into canaan , had seen the land , and brought of the good fruit of it , then to repine , then to question whither god would bring them into it or no : this caused the lord to swear in his wrath , that they should not enter into his rest . when god hath brought men to the borders of heaven , discovered to them the riches and excellency of his grace , admitted them to enter as spyes into the kingdom of glory , then to fall a staggering , whether he intends them an entrance or no ; is that which lyes heavie on him . the like may be said of all promised mercies , and deliverances whatsoever . that this is a provocation , the lord hath abundantly testified , in as much , as for it , he hath oftentimes snatched sweet morsels from the mouths of men , and turned aside the stream of mercies , when it was ready to flow in upon them . if ( saith he ) you will not believe , you shall not be established : isa. 7. 9. the very mercy but now promised , concerning your deliverance , shall be with-held . oh stop not success from ireland , by unbelief . 3 it dishonors god . in the close of this verse , it is said , abraham was strong in faith ( or staggered not ) giving glory to god . to be established in believing , is to give god the greatest glory possible . every staggering thought that ariseth from this root of unbelief , robs god of his glory . 1 it robs him of the glory of his truth . he that believeth not , hath made him a liar , because he believeth not his record : 1 joh. 5. 10. let men pretend what they please , ( as most an end , we give in specious pretences for our unbelief ) the bottom of all is , the questioning of the truth of god , in our false hearts . 2 it robs him of the glory of his fidelity or faithfulness in the discharge of his promises : if we confess our sins , he is faithful to forgive us our sins : 1 joh. 1. 9. he hath engaged his faithfulness in this business of the forgiveness of iniquities : he whose right it is , calling that in question , calls the faithfulness of god in question . 3 it robs him of the glory of his grace : in a word , if a man should chuse to set himself in an universal opposition unto god , he can think of no more compendious way then this . this then is the fruit , this the advantage of all our staggering , we rob god of glory , and our own souls of mercy . vse 5 be ashamed of , and humbled for , all your staggerings at the promises of god , with all your fleshly reasonings , & carnal contrivances issuing therefrom . for the most part , we live upon successes , not promises : unless we see and feel the print of victories , we will not believe . the engagement of god , is almost quite forgotten in our affairs . we travel on without christ , like his mother , and suppose him only to be in the croud : but we must return to seek him where we left him , or our journying on , will be to no purpose . when job , after all his complaining had seen the end of the lord , he cryes out , now i abhor my self in dust and ashes . you have seen the end of the lord in many of his promises : oh that it might prevaile to make you abhor your selves in dust and ashes , for all your carnal fears and corrupt reasonings , upon your staggerings . when david enjoyed his promised mercy , he especially shames himself , for every thought of unbelief , that he had whilest he waited for it : i said ( saith he ) in my haste , that all men were liars . and now he is humbled for it . is this to be thankful , to forget our provoking thoughts of unbelief , when the mercy is enjoyed ? the lord set it home upon your spirits , and give it to receive it 's due manifestation . 1 if there be any counsels , designs , contrivances on foot amongst us , that are bottomed on our staggering at the promise under which we are , oh let them be instantly cast down to the ground . let not any be so foolish , as to suppose that unbelief will be a foundation for quiet habitations . you are careful to avoid all wayes that might dishonor you , as the rulers of so great a nation : oh be much more careful about such things as will dishonor you as believers : that 's your greatest title , that 's your chiefest priviledge . search your own thoughts , and if any contrivance , any complyance be found springing up , whose seed was sown by staggering at the promise ; root them up , and cast them out , before it be too late . 2 engage your hearts against all such wayes for the future : say unto god , how faithful art thou in all thy wayes ! how able to perform all thy promises ! how hast thou established thy word in heaven and earth ! who would not put their trust in thee ? we desire to be ashamed , that ever we should admit in our hearts , the least staggering at the stability of thy word . 3 act as men bottomed upon unshaken things : that are not at all moved by the greatest appearing oppositions : he that believeth , will not make haste : be not hasty in your resolves , in any distress . waite for the accomplishment of the vision , for it will come . so long as you are in the way of god , and do the work of god , let not so much as your desires be too hasty , after appearing strengthnings , and assistance . whence is it that there is amongst us , such bleating after the complyance of this or that party of the sons of men , perhaps priding themselves in our actings upon unbelief ; as though we proclaimed , that without such and such , we cannot be protected in the things of god . let us ( i beseech you ) live above those things , that are unworthy of the great name , that is called upon us . oh that by these , and the like wayes , we might manifest our self-condemnation , and abhorrency , for all that distrust and staggering at the word of god , which arising from unbelief , hath had such deplorable issues upon all our counsels and undertakings . finis . ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april 19, a day set apart for extraordinary humiliation / by john owen. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a53716 of text r575 in the english short title catalog (wing o789). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 104 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a53716 wing o789 estc r575 12181492 ocm 12181492 55671 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a53716) transcribed from: (early english books online ; image set 55671) images scanned from microfilm: (early english books, 1641-1700 ; 115:3) ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april 19, a day set apart for extraordinary humiliation / by john owen. owen, john, 1616-1683. [6], 42 p. printed by m. simmons, and are to be sold by john cleaver ..., london : 1649. first two words of title transliterated from greek. advertisement on t.p. reproduction of original in thomason collection, british library. eng england and wales. -parliament. bible. -n.t. -hebrews xii, 27 -sermons. sermons, english. a53716 r575 (wing o789). civilwar no ouranōn ourania· the shaking and translating of heaven and earth. a sermon preached to the honourable house of commons in parliament assemb owen, john 1649 19446 10 90 0 0 0 0 51 d the rate of 51 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-04 aptara keyed and coded from proquest page images 2005-05 emma (leeson) huber sampled and proofread 2005-05 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion die veneris . 20 april . 1649. ordered by the commons assembled in parliament , that sir william masham do give hearty thanks from this house to mr. owen , for his great pains in his sermon preached before the house yesterday at margarets westminster ; and that he be desired to print his sermon at large , as he intended to have delivered it ( if time had not prevented him ) wherein he is to have the like liberty of printing thereof , as others in like kinde usually have had . hen : scobell cler. parliament . ουρανων ουρανια . the shaking and translating of heaven and earth . a sermon preached to the honourable house of commons in parliament assembled : on april 19. a day set apart for extraordinary humiliation . by john owen . isaiah 66. 14. 16. and when ye see this , your heart shall rejoyce , and your bones shall flourish like an herb : and the hand of the lord shall be known towards his servants , and his indignation towards his enemies . for by fire , and by his sword , will the lord plead with all flesh : and the slain of the lord shall be many . london : printed by m. simmons , and are to be sold by john cleaver , at his shop in paul's church-yard near the school . 1649. where also are to be sold the authors former sermon , preached the 31th . of january , 1648. and likewise his 2 sermons for a memoriall of the deliverance of essex county and committee . to the right honorable the commons of england assembled in parliament . sirs , all that i shall preface to the ensuing discourse , is , that seeing the nations welfare and your own actings are therein concerned ; the welfare of the nation , and your own prosperity in your present actings , being so neerly related as they are to the things of the ensuing discourse , i should be bold to presse you to a serious consideration of them as now presented unto you , were i not assured by your ready attention unto , and favourable acceptation of their delivery , that being now published by your command , such a request would be altogether needlesse . the subject matter of this sermon being of so great weight and importance as it is , it had been very desireable , that it had fallen on an abler hand , as also that more space and leasure had been allotted to the preparing of it , first for so great , judicious , and honorable audience ; and secondly , for publick view , then possibly i could begge from my daily troubles , pressures and templations , in thee midst of a poore , numerous provoking people . as the lord hath brought it forth , that it may be usefull to your honorable assembly , and the residue of men that wait for the appearance of the lord jesus , shall be the sincere indeavour at the throne of grace , of coggeshall : may 1. 1649. your most unworthy servant , in the work of the lord , john owen . a sermon preached to the honorable house of commons , upon thursday the 19th . of april 1640. being by order of that house especially appointed for a day of humiliation . hebr. 12. 27. and this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . the main designe of the apostle in this scripture to the hebrews , is to prevail with his countrey-men who had undertaken the profession of the gospel , to abide constant and faithfull therein , without any apostasie unto or mixture with judaisme , which god and themselves had forsaken , fully manifesting , that in such back-sliders the soul of the lord hath no pleasure . chap. 10. 38. a task , which whoso undertaketh in any age , shall finde exceeding weighty and difficult , even to perswade professors to hold out , and continue in the glory of their profession unto the end , that with patience doing the will of god , they might receive the promise ; especially if there be lyons in the way , if opposition or persecution do attend them in their professed subjection to the lord jesus . of all that deformitie and dissimilitude to the divine nature which is come upon us by the fall , there is no one part more eminent , or rather no one defect more evident , then inconstancie and unstablenesse of minde , in embracing that which is spiritually good . man being turned from his unchangeable rest , seeks to quiet and satiate his soul with restlesse movings towards changeable things . now he who worketh all our works for us , and in us , isa. 26. 12. worketh them also by us : and therefore that which he will give , he perswades us to have , that at once his bounty , and our duty , may receive a manifestation in the same thing . of this nature is perseverance in the faith of christ , which as by him it is promised , and therefore is a grace , so to us it is prescribed , and thereby is a duty . petamus ut det , quod ut habeamus jubet : august . let us ask him to bestow , what he requires us to enjoy . yea , da domine quod jubes , & jube quod vis : give what thou commandest , and command what thou pleasest . as a duty it is by the apostle here considered , and therefore pressed on them , who by nature were capeable , and by grace enabled for the performance thereof . patheticall exhortations then unto perseverance in the profession of the gospel , bottomed on prevalent scripturall arguments , and holy reasonings , are the summe of this epistle . the arguments the apostle handleth unto the end proposed , are of two sorts : 1. principall . 2. deductive , or emergencies from the first . 1. his principall arguments are drawn from two chief fountains : 1. the author , and , 2. the nature and end of the gospel . the author of the gospel is either 1. principall and immediate , which is god the father , who having at sundrie times and in divers manners formerly spoken by the prophets , herein speaketh by his son ; chap. 1. 1. 2. concurrent and immediate , jesus christ , this great salvation being begun to be spoken to us by the lord . chap. 2. 3. this latter he chiefly considereth , as in and by whom the gospel is differenced from all other dispensations of the minde of god . concerning him to the end intended , he proposeth 1. his person , 2. his employment . for his person , that thence he may argue to the thing aymed at , he holdeth out , 1. the infinite glory of his deity : being the brightnesse of his fathers glory , and the expresse image of his person : chap. 1. 3. 2. the infinite condescension of his love , in assuming humanity , for because the children were pertakers of flesh and blood , he also himself took part of the same . chap. 2. 14. and from the consideration of both these , he presseth the main exhortation which he hath in hand , as you may see , chap. 2. 1 , 2. chap 3. 12 , 13 , &c. the employment of christ he describeth in his offices , which he handleth 1. positively , and very briefly , chap. 1 , 2 , 3. 2. comparatively , insisting chiefly on his priesthood , exalting in sundrie weighty particulars , above that of aaron , which yet was the glory of the jewish worship , and this at large , chap. 6 , 7 , 8 , 9 , 10. and this being variously advanced and asserted , he layeth as the main foundation , upon which he placeth the weight and stresse of the main end pursued , as in the whole epistle is every where obvious . ii. the second head of principall arguments he taketh from the gospel it self , which considering as a covenant he holdeth out two wayes : 1. absolutely , in its efficacy in respect of 1. justification , in it god is mercifull to unrighteousnesse and sins , and iniquities he remembers no more : chap. 8. 12. bringing in perfect remission , that there shall need no more offering for sin : chap. 10. 17. 2. sanctification , he puts his laws in our hearts , and writes them in our minds , chap. 10. 16. in it , purging our consciences by the blood of christ , chap. 9. 14. 3. perseverance , i will be to them a god , and they shall be to me a people : chap. 8. 10. all three being also held out in sundrie other places . 2. respectively to the covenant of works , and in this regard assignes unto it principall qualifications , with many peculiar eminencies them attending , too many now to be named : now these are , 1. that it is new , he saith a new covenant , and hath made the first old . chap. 8. 13. 2. better ; it is a better covenant , and built upon better promises : chap. 8. 6 , 7. 22 3. surer , the priest thereof being ordained , not after the law of a carnall commandment , but after the power of an endly life : chap. 7. 16. 4. vnalterable , so in all the places before named , and sundry others . all which are made eminent in its peculiar mediator jesus christ , which is the summe of chap. 7. and still in the holding out of these things , that they might not forget the end for which they were now drawn forth , and so exactly handled , he interweaves many patheticall intreaties , and pressing arguments by way of application , for the confirming and establishing his countrey-men in the faith of this glorious gospel , as you may see almost in every chapter . 2. his arguments lesse principall , deduced from the former , being very many , may be referred to these 3. heads . 1. the benefits by them enjoyed under the gospel . 2. the example of others , who by faith and patience obtained the promises : chap. 11. 3. from the dangerous and pernicious consequence of back-sliding , of which onely , i shall speak . now this he setteth out 3. wayes . 1. from the nature of that sin , it is a crucifying to themselves the son of god afresh , and putting him to open shame . chap. 6. 6. a treading under foot the son of god , counting the blood of the covenant an unholy thing , and doing despite to the spirit of grace : chap. 10. 29. 2. the irremedilesse punishment which attends that sin : there remains no more sacrifice for it , but a certain fearfull looking for of judgement , and fiery indignation that shall consume the adversaries : chap. 10. 26 , 27. 3. the person against whom peculiarly it is committed , and that is he who is the author , subject , and mediator of the gospel , the lord jesus christ ; concerning whom for the aggravation of this sin , he proposeth two things . 1. his goodnesse and love , and that in his great undertaking to be a saviour , being made like unto his brethren in all things , that he might be a mercifull and faithfull high priest in things pertaining to god , to make reconciliation for the sins of the people : chap. 2. 17. and of this , there is a sweet and choise line , running through the whole discourse , making the sin of back-sliding , against so much love and condescension appear exceeding sinfull . 2. his greatnesse or power , which he sets out 2. wayes : 1. absolutely , as he is god to be blessed for ever : chap. 1 and it is a fearfull thing to fall into the hands of the living god : chap. 10. 31. 2. comparatively , as he is the mediator of the new covenant in reference to moses . and this he setteth forth as by many and sundry reasonings in other places of the epistle , so by a double testimony in this 12th . chapter , making that inference from them both , which you have v. 25. see that you refuse not him that speaketh , for if they escaped not who refused him who spake on earth , how much more shall not we escape if we turn away from him who speaketh from heaven . now the first testimony of his power , is taken from a record of what he did heretofore ; the other , from a prediction of what he will do hereafter . the first you have , v. 26. in the first part of it : his voice then shook the earth : then , that is , when the law was delivered by him , as it is described v. 18 , 19 , 20. foregoing . when the mountain , upon which it was delivered , the mediator moses , into whose hand it was delivered , and the people , for whose use it was delivered , did all shake and tremble , at the voice , power and presence of christ , who , as it hence appears , is that jehovah who gave the law . exod. 20. 2. the other in the same verse is taken from a prediction , out of haggai , 2. 16. of what he will do hereafter , even demonstrate and make evident his power beyond what ever he before effected , he hath promised , saying , yet once more i shake not the earth onely , but also the heavens . and if any one shall ask , wherein this effect of the mighty power of the lord jesus consisteth , and how from thence professors may be prevailed upon to keep close to the obedience of him in his kingdom , the apostle answers , v. 27. and this word , yet once more , signifies the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . and thus am i stepped down upon the words of my text , finding them in the close of the arguments drawn from the power of christ , to perswade professors to constancy in the paths of the gospel ; and having passed through their coherence , and held out their ayme and tendance , their opening and application comes now to be considered : and herein these 3. things . 1. the apostles assertion , the things that are shaken shall be removed , as things that are made . 2. the proof of this assertion , this word , once more , signifieth , no lesse . 3. his inference from this assertion , thus proved : the things that cannot be shaken must remain . in the first i shall consider , 1. what are the things that are shaken . 2. what is their shaking . 3. what their removall being shaken . for the first , there is great variety of judgement amongst interpreters ; the fore-going verse tells us it is not onely the earth , but the heaven also ; but now what heaven and earth this should be , is dubious , is not apparent . so many different apprehensions of the minde of god in these words , as have any likenesse of truth , i must needs recount and remove , that no prejudice may remain from other conceptions , against that which from them we shall assert . the earth ( say some ) is the men of the earth , living thereon : and the heavens are the angels , their blessed inhabitants : both shaken , or stricken with amazement upon the nativity of christ , and preaching of the gospel . the heavens were shaken , when so great things were accomplished , as that the angels themselves desired to look intt hem . 1 pet. 1. 12. and the earth was filled with amazement when the holy ghost being powred out upon the apostles for the preaching of the gospel , men of every nation under heaven were amazed , and marvelled at it . act. 2. 5 , 6 , 7. thus ro●locus , piscator , and sundry other famous divines : but , 1. the shaking here intimated by the apostle , was then when he wrote under the promise , not actually accomplished as were the things by them recounted : for the holds it forth as an issue of that great power of christ which he would one day exercise for the further establishment of his kingdom . 2. this , that now is to be done , must excell that which formerly was done at the giving of the law , as is clearly intimated in the inference , then he sho●k the earth , but now the heavens also , ( it is a gradation to an higher demonstration of the power of christ ) which that the things of this interpretation are , is not apparent . 3. it is marvellous these learned men observed not , that the heavens and earth shaken , v. 26. are the things to be removed , ver. 27. now how are angels and men removed by christ ? are they not rather gathered up into one spirituall body and communion ? hence , ver : 27. they interpret the shaken things to be judaic●ll ceremonies , which , v. 26. they had said to be men and angels . 2. others by heaven and earth understand the materiall parts of the worlds fabrick , commonly so called : and by their shaking , those portentous signes and prodigies , with earthquakes , which appeared in them , at the birth , and death of the lord jesus . a new star , preternaturall darknesse , shaking of the earth , opening of graves , renting of rocks , and the like , are to them this shaking of heaven and earth . so junius , and after him , most of ours . but this interpretation is obnoxious to the same exceptions with the former , and also others : for , 1. these things being past before , how can they be held out under a promise ? 2. how are these shaken things removed , which with their shaking they must certainly be , as in my text ? 3. this shaking of heaven and earth is ascribed to the power of christ as mediator , whereunto these signes and prodigies cannot rationally be assigned , but rather to the soveraignty of the father bea●ing witnesse to the nativity and death of his son : so that neither can this conception be fastned on the words . 3. the fabrick of heaven and earth is by others also intended , not in respect of the signes and prodigies formerly wrought in them ; but of that dissolution , or as they suppose alteration , which they shall receive at the last day : so paraeus grotius , many more . now though these avoid the rock of holding out as accomplished what is onely promised , yet this glosse also is a dresse disfiguring the minde of god in the text . for , 1. the things here said to be shaken , do stand in a plain opposition to the things that cannot be shaken , nor removed ; and therefore they are to be removed , that these may be brought in . now the things to be brought in are the things of the kingdom of the lord jesus : what opposition , i pray , do the materiall fabrick of heaven and earth stand in to the kingdom of the lord jesus ? doubtlesse none at all , being the proper seat of that kingdom . 2. there will on this ground , be no bringing in of the kingdom of the lord jesus , untill indeed that kingdom in the sense here insisted on is to cease , that is after the day of judgement , when the kingdom of grace shall have place no more . those are the most materiall and likely mistakes about the words ; i could easily give out , and pluck in again 3. or 4. other warping senses , but i hope few in these dayes of accomplishing will once stumble at them ; the true minde of the spirit , by the help of that spirit of truth comes next to be unfolded . and first what are the things that are shaken . 1. as the apostle here applyes a part of the prophesie of haggai , so that prophesie even in the next words gives light into the meaning of the apostle . look what heaven and earth the prophet speaks of , of those and no other speaks the apostle . the spirit of god in the scripture is his own best interpreter . see then the order of the words as they lye in the prophet . hagg. 2. 6 , 7. i will shake heaven and earth : i will shake all nations . god then shakes heaven and earth , when he shakes all nations : that is , he shakes the heaven and earth of the nations . i will shake heaven and earth , and i will shake all nations , is a pleonasme , for , i will shake the heaven and earth of all nations . these are the things shaken in my text . the heavens of the nations what are they ? even their politicall heights and glory , those forms of government which they have framed for themselves and their own interest : with the grandeur and lustre of their dominions . the nations earth is the multitudes of their people , their strength and power , whereby their heavens or politicall heights are supported . it is then neither the materiall heavens and earth , nor yet mosaicall ordinances , but the politicall heights and splendour , the popular multitudes and strength of the nations of the earth , that are thus to be shaken , as shall be proved . that the earth in propheticall descriptions or predictions of things , is frequently , yea almost alwayes taken for the people and multitudes of the earth , needs not much proving . one or two instances shall suffice . revel. 12. 16. the earth helped the woman against the stood of the dragon , which that it was the multitudes of earthly people , none doubts . that an earthquake or shaking of the earth , are popular commotions , is no lesse evident from revel. 11. 13. where by an earthquake great babylon receives a fatall blowe . and for the heavens , whether they be the politicall heights of the nations , or the grandeur of potentates , let the scripture be judge ; i mean when used in this sense of shaking , or establishment . isa. 51. 15 , 16. i am the lord thy god , who divided the sea , whose waves roared : the lord of hosts is his name . and i have put my words in thy mouth , and have covered thee in the shadow of mine hand , that i may plant the heavens , and lay the foundations of the earth , and say unto sion , thou art my people . by a repetition of what he hath done , he establisheth his people in expectation of what , 1. he will do . and first he minds them of that wonderfull deliverance from an army behind them , and an ocean before them , by his miraculous preparing dry paths for them in the deep . i am the lord who divided the sea , whose waves roared . 2. of his gracious acquainting them with his minde , his law and ordinances at horeb , i have put ( saith he ) my words in thy mouth . 3. of that favourable and singular protection afforded them in the wildernesse ; when they were encompassed with enemies round about : i covered thee in the shadow of mine hand . now to what end was all this , why , saith he , that i might plant the heavens , and : lay the foundation of the earth . what! of these materiall visible heavens and earth ? 2460 yeers before at least , were they planted and established : it is all but making of zion a people , which before was scattered in distinct families . and how is this done ? why the heavens are planted , or a glorious frame of government and politie is erected amongst them , and the multitudes of their people are disposed into an orderly commonwealth , to be a firm foundation and bottome , for the government amongst them . this is the heavens and earth of the nations which is to be shaken , in my text . isa. 34. 4. all the host of heavens shall be dissolved , and the heavens shall be rolled together as a scrole , and all their host shall fall down as the leaf falleth from the vine . now these dissolved , rolled heavens , are no other , but the power and heights of the opposing nations , their government and tyranny , especially that of idumea , as both the fore-going and following verses do declare . the indignation of the lord ( saith he ) is upon the nations , and his fury upon their armies , he hath delivered them to the slaughter , their slain , &c. jerem. 4. 23 , 24 , 25. i beheld the earth , and lo , it was without form and void : and the heavens , and they had no light . i beheld the mountains , and lo , they trembled , and all the hils moved lightly . here 's heaven and earth shaken ; and all in the rasing of the politicall state and common-wealth of the jews by the babylonians , as is at large described in the verses following . ezek. 32. 7. i will cover the heaven , and make the stars thereof dark : i will cover the sun with a cloud , and the moon shall not give her light . and all the bright lights of heaven will i make dark over thee , and set darknesse upon thy land , saith the lord god : behold heaven and earth , sun , moon and stars , all shaken and confounded , in the destruction of egypt , the thing the prophet treats of , their kingdome and nation being to be ruined . not to hold you too long , upon what is so plain and evident , you may take it for a rule , that in the denuntiations of the judgements of god , through all the prophets , heavens , sun , moon , stars , and the like appearing beauties and glories of the aspectable heavens , are taken for governments , governors , dominions in politicall states , as isa. 14. 12 , 13 , 14 , 15. jer. 15. 9. chap. 51. 25. furthermore , to confirm this exposition , st. john in the revelation holds constantly to the same manner of expression . heaven and earth in the book are commonly those which we have described . in particular , this is eminently apparent , chap. 6. 12 , 13 , 14 , 15 , ver : and i beheld , and when he had opened the sixth seal , there was a great earthquake , and the sun became black as sackcloth of hair , and the moon became as blood . and the stars of heaven fell unto the earth : and the heaven departed as a scrowl when it is rolled together , and every mountain and island were moved out of their places , &c. the destruction and wasting of the pagan romish state , the plagues and commotions of her people , the dethroning her idoll-worship , and destruction of persecuting emperors , and captains , with the transition of power and soveraignty from one sort to another , is here held out under this grandour of words , being part of the shaking of heaven and earth in my text . adde lastly hereunto , that the promises of the restauration of god's people into a glorious condition after all their sufferings , is perpetually in the scripture held out under the same terms ; and you have a plentifull demonstration of this point . isa. 65. 17. behold , i create new heavens , and a new earth : and the former shall not be remembred , nor come into my minde . v. 18. be you glad and rejoyce for ever in that which i create , &c. 2 pet. 3. 13. neverthelesse we according to his promise , look for new heavens and a new earth , wherein dwelleth righteousnesse . revel. 21. 1. i saw a new heaven and a new earth , for the first heaven and the first earth were passed away , and there was no more sea . the heaven and earth is restored , but the sea that shall be no more . those gatherings together of many waters , rivers from all places , or pretended clergie men from all nations , into generall counsels , which were the sea or many waters on which the whore sate , shall have no place at all , in the churches restored condition . i hope it is now fully cleared , what is meant by the things that are shaken : even the politicall heights , the splendor and strength of the nations of the earth , the foundation of the whole is laid , and our heap ( or building if your favour so accept it ) will go on apace ; for to the analogie hereof , shal the residue of the words be interpreted . the second thing considerable is , what is the shaking of these things ? to this the answer is now made brief and facile . such as are the things shaken , such must their shaking be . spirituall , if spirituall ; naturall , if naturall ; civill , if civill . now they being declared and proved to be civill things , such also is their shaking . now what is a civill shaking of civill constitutions ? how are such things done in the world ? what are these earthquakes ? truly the accomplishment hereof is in all nations so under our eyes , as that i need not speak one word thereunto . neither shall i insist upon the 3d inquiry , viz : when this shaking shall be ? the text is plain , that is must be previous to the bringing in of those things that cannot be moved : that is the prosperous estate of the kingdom of christ . only we may observe , that besides other shakings in particular nations of lesse generall concernment and importance ; this prophesie hath and shall receive a twofold eminent accomplishment , with reference unto a twofold eminent opposition , which the kingdom of christ hath met withall in the world . first from the pagan romane state , which at the gospel's first entrance held in subjection most of the chief provinces of the then known world . what were the bloody endeavours of the heaven and earth of that state for the suppression thereof is known to our children : the issue of the whole in the accomplishment of this promise , shaking those heavens and earth to pieces , i before pointed at from revel. 6. 12 , 13 , 14 , 15. beginning in the plagues of the persecuting emperors , and ending in the ruine of the empire it self . but , 2. the unmoveable things were not yet in their glory to be brought in . more seed of blood must be sown , that the end of the gospels yeer may yeeld a plentifull harvest . that shaking was onely for vengeance upon an old cursed , and not for the bringing in of a new blessed state . the vials of gods wrath having crumbled the heavens and earth of pagan rome into severall pieces , and that empire being removed as to its old form , by the craft of satan it became moulded up again into a papall soveraignty , to exercise all the power of the first beast , in persecution of the saints . revel. 13. 12. this second pressure though long and sore must have an end ; the new moulded heaven and earth of papall antichristian rome , running by a mysterious threed , through all the nations of the west , must be shaken also : which when it is accomplished there shall be no more sea . there is not another beast to arise , nor another state to be formed ; let indeavours be what they will , the lord jesus shall reign . and this for opening of the first generall head . secondly , what is the removall of heaven and earth being shaken : the word here translated removall , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whence that is come to passe , i dare not positively say . this doubtlesse is a common fault amongst translators , that they will accommodate the words of a text , to their own apprehension of the sense and matter thereof . understanding , as i suppose , that the things here said to be shaken , were the jewish ordinances , they translated their disposition , a removall ; as the truth is they were removed . but the word signifies no such thing . as it 's naturall importance from it's rise and composition is otherwise , so neither in the scripture or any profane author , doth it ever signifie properly a removall . translation , or changing , is the onely native , genuine import of it : and why it should in this place be haled out of it's own sphere , and tortured into a new signification , i know not . removall is of the matter , translation of the form onely . it is not then a destruction , and totall amotion , of the great things of the nations , but a change , translation and new moulding of them , that is here intimated . they shall be shuffled together almost into their primitive confusion , and come out new moulded for the interest of the lord jesus . all the present states of the world , are cemented together by antichristian lime , as i shall shew afterwards : unlesse they be so shaken as to have every cranny searched and brushed , they will be no quiet habitation for the lord christ , and his people . this then is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the heaven and earth of the nations . now this is evident , from that full prediction which you have of the accomplishment hereof , revel. 17. 12 , 13 , and 16. ver : 12. the kingdoms of the west receive power at one houre with the beast . ver. 13. in their constitution and government at first received , they give their power to the beast , and fight against the lambe . ver : 14. the lambe with his faithfull and chosen ones , overcomes them . there , their heaven and earth is shaken . ver. 16. their power is translated , new moulded , and becomes a power against the beast , in the hand of jesus christ . this then is the shaking and removall , in my text : which is said to be , as of things that are made : that is , by men , through the concurrence of divine providence for a season ( which making you have , revel. 17. 12 : and 17. ) not like the kingdom of christ , which being of a purely divine constitution , shall by no humane power receive an end . the other parts of the text follow briefly . the next thing is the apostles proof of this assertion . and he tels you , this , once more , the beginning of the sentence he urged from the prophet signifies no lesse . the words in the prophet are , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} yet once , it is a little , meghat hi it is a little , is left out by the apostle , as not conducing to the businesse in hand . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as he rendreth hodachath ) are a sufficient demonstration of the assertion . in themselves they hold out a commutation of things , and as they stand in conjunction in that place of the prophet , declaring that that shaking and commutation must be for the bringing in of the kingdom of the lord christ . in brief , being interpreted , by the same spirit whereby they were indited , we know the exposition is true . the last head remaineth under two particulars . 1. what are the things that cannot be shaken . 2. what is their remaining . for the first , the things that cannot be shaken , v. 24. are called a kingdom that cannot be removed , v. 28. a kingdom subject to none of those shakings and alterations , which other dominions have been tossed to and fro with all . daniel cals it , a not giving of the kingdom to another people . dan. 2. 44. not that oecumenicall kingdom which he hath with his father , as king of nations , but that oeconomicall kingdom which he hath by dispensation from his father , as king of saints . now this may be considered two wayes : 1. as purely internall and spirituall , which is the rule of his spirit in the hearts of all his saints ; this cometh not with observation , it is within us . luk. 17. 20 , 21. consisting in righteousnesse , peace , and joy in the holy ghost . rom. 14. 17. 2. as externall , and appearing in gospel administrations ; so is christ described as a king in the midst of their kingdom , revel. 1. 14 , 15 , 16 , 17. as also chap. 4. as also chap. 11. 15. and both these may be again considered 2. wayes . 1. in respect of their essence and being , and so they have been , are , and shall be continued in all ages : he hath built his church upon a rock , and the gates of hell shall not prevail against it . matth. 16. 18. 2. in reference to their extent in respect of subjects , with their visible glorious appearance , which is under innumerable promises to be very great in the latter dayes . for it shall come to passe in the last dayes , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hils , and all nations shall flow unto it . isa. 2. 4. these then are the things which cannot be shaken , which we may reduce to 3. heads . 1. the growth of righteousnesse , peace and joy in the saints , being filled with light and love from the speciall presence of christ , with a wonderfull increase of the number of them , multitudes of the elect being to be born in those dayes : the residue of the jews and fulnes of the gentiles meeting in one fold , and there dwelleth righteousnes : 2 pet. 3. 13. 2. the administration of gospel ordinances , in power and puritie , according to the appointment , and unto the acceptation of the lord jesus . the temple of god and the altar being measured anew , the outward court defiled with gentile-worship is left out , revel. 11. 1 , 2. 3. the glorious and visible manifestation of those administration , in the eyes of all the world in peace and quietnesse , none making afraid , or hurting in the whole mountain of the lord . isa. 65. 25. for the personall reign of the lord jesus on earth , i leave it to them , with whose discoveries i am not , and curiosities i would not be acquainted . but as for such , who from hence do , ( or for sinister ends pretend to ) fancy to themselves a terrene kingly state , unto each private particular saint , so making it a bottome vivendi ut velis , for every one to do that which is good in his own eyes , to the disturbance of all order and authority , civill and spirituall , as they expresly clash against innumerable promises , so they directly introduce such confusion and disorder , as the soul of the lord jesus doth exceedingly abhor . it is onely the three things named , with their necessarie dependencies that i do assert . and lastly , of these it is said they must remain , that is , continue , and be firmly established , as the word is often used : rom. 9. 11. the words of the text , being unfolded , and the minde of the holy ghost in them discovered , i shall from them commend to your christian consideration this following position . the lord jesus christ by his mighty power , in these latter daies , as antichristian tyranny draws to it's period , will so farre shake and translate the politicall heights , governments , and strength of the nations , as shall serve for the full bringing in of his own peaceable kingdom ; the nations so shaken , becoming thereby a quiet habitation for the people of the most high . though the doctrine be clear from the text , yet it shall receive further scripturall confirmation , being of great weight and concernment . dan. 2. 44. and in the dayes of these kings shall the god of heaven set up a kingdom , which shall never be destroyed : and the kingdom shall not be left to other people , but it shall break in pieces , and consume all these kingdoms , and it shall stand for ever . that this is affirmed of the kingdom of christ under the gospel , none ever doubted . three things are here remarkably intimated of it : 1. the time wherein it shall most eminently be established : and that is in the dayes of these kings , of which daniel was speaking . 2. the efficacy of it being set up , it shall break in pieces all these kingdoms . 3. it s own stability , it shall never be destroyed . for the first , there is great debate , about the principall season of the accomplishing of this prediction : much hesitation who those kings are in whose dayes the kingdom of christ is eminently to be established . in the dayes when the two legs of the romane empire shall be divided into ten kingdoms , and those kingdoms have opposed themselves to the power of christ , that is in the dayes wherein we live , say some . yea most of the ancients took this for the romane empire : and to these the bringing in of the kingdom of christ , is the establishment of it in these dayes : others understand the syrian and aegyptian branches of the grecian monarchy , and the bringing in of christs kingdom , to be in his birth , death , and preaching of the gospel , wherein certainly the foundations of it were layed : i will not contend with any mortall hereabouts . onely i shall oppose one or two things to this latter interpretation : as , 1. the kingdom of syria was totally destroyed and reduced into a romane province 60. yeers before the nativity of christ : and the aegyptian 30. so that it is impossible that the kingdom of christ by his birth should be set up in their dayes . 2. it is ascribed to the efficacy of this kingdom that being established , it shall break in pieces all those kingdoms : which how it can be , when at the first setting of it up , they had neither place , nor name , nor scarce remembrance . so that it must needs be the declining divided romane empire , shared amongst sundry nations , that is here intimated : and so consequently the kingdom of christ to be established , is that glorious administration thereof , which in these dayes , their dayes , he will bring in . be it so , or otherwise , this from hence cannot be denyed , that the kingdom of christ , wil assuredly shake and transtate all opposing dominions , untill it self be established in and over them all , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is all i intend to prove from this place . the ten-partite empire of the west , must give place to the stone cut out of the mountain without hands . dan. 7. 27. the kingdom , and dominion , and greatnesse of the kingdom under the whole heaven , shall be given to the people of the saints of the most high : whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . hitherto is the end of the matter . either antichrist is described in the close of this chapter , or one very like him , st. john painting him in the revelation with all this mans colours . plainly intimating , that though in the first place , that mad raging tyrant antiochus the illustrious was pointed at , yet that another was to rise in his likenesse , with his craft and cruelty , that with the assistance of the ten horns , should plague the saints of the christians , no lesse then the other had done those of the jews . now what shall be the issue thereof ? v. 26. his dominion with his adherents shall be taken away , and consumed : and then shall it be given to the people of the most high , as before . or they shall enjoy the kingdom of christ in a peaceable manner ; their officers being made peace , and their exactors righteousnesse . it is clearly evident from these and other places in that prophesie , that he who is the onely potentate , will sooner or later shake all the monarchies of the earth , where he will have his name known , that all nations may be suited to the interest of his kingdom , which alone is to endure . isa. 60. in many places , indeed throughout holds out the same . v. 12. the nation and kingdom which will not serve thee , shall be broken to pieces : that is , all the nations of the earth , not a known nation , but the blood of the saints of christ is found in the skirts thereof . now what shall be the issue when they are so broken : v. 17 , 18. i will make thine officers peace , and thine exactors righteousnesse : violence shall no more be heard in thy land , wasting nor destruction within thy borders , but thou shalt call thy wals salvation , and thy gates praise . see at your leisure to this purpose : amos 9. 11 , 12 , 13 , 14 , 15. jerem. 31. 23 , 24 , 25. isa. 33. 21 , 22 , 23 , 24. i shall onely adde that punctuall description which you have of this whole matter as daniel cals it in the revelation , with respect unto it's accomplishment . chap. 17. the romane harlot , having procured the ten kings or kingdoms , into which the last head of the romane empire sprouted about the yeer 450. by the inundation of the northern nations to joyn with her , they together make war against the lambe : v. 12 , 13 , 14. 12. the ten horns which thou sawest ( upon the last head of the great beast the romane monarchy ) are ten kings , which have received no kingdoms as yet , ( to wit , when john saw the vision ) but receive power as kings one houre with the beast ( about 400. yeers after this , the pope ascending to his soveraignty , and these western nations growing into distinct dominions about the same time . ) 13. these have one minde ( that is as to the businesse in hand , for otherwise they did and do vex one another with perpetuall broyls and wars ) and shall give their power and strength to the beast ( or swear to defend the rights of holy church , which is no other then babylon , and act accordingly ) . 14. these make warre with the lambe , ( having sworn and undertaken the defence of holy church , or babylon , they persecuted the poore hereticks with fire and sword , that is the witnesses of the lambe , and in them the lambe himself , striving to keep his kingdom out of the world ) and the lambe shall overcome them , shaking and translating them into a new mould and frame ) for he is lord of lords , and king of kings , and they that are with him ( whose help and endeavours he will use ) are called , and chosen , and faithfull . 16. the ten horns which thou sawest upon the beast , ( being now shaken , changed and translated in minde , interest , and perhaps government ) these hate the whore , and shall make her desolate , ( are instrumentall in the hand of christ for the ruin of that antichristian state , which before they served ) and naked , and shall eat her flesh , and burn her with fire . hence chap. 18. 2. babylon , and that whole antichristian state , which was supported upon their power and greatnesse , having lost it's props , comes topling down to the ground ; babylon the great is fallen , is fallen : v. 2. and the saints take vengeance on the whore for all her former rage and crueltie . double unto her double according to her works . v. 6. v. 9. and the kings of the earth ( being some of them shaken out of their dominion for refusing to close with the lamb ) who have committed fornication , and lived deliciously with her ( learning & practising false worship of her institution ) shall bewail her , and lament for her , ( as having received succour from her , her monstaries and shavelings , in their distresse , whereunto indeed they were brought for her sake ) when they shall see the smoke of her burning , ( beholding her darknesse , stink and confusion , in her finall desolation . ) now all this shall be transacted with so much obscurity and darknesse , christ not openly appearing unto carnall eyes , that , though many shall be purified and made white , yet the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . dan. 12. 10. there shall be no such demonstration of the presence of christ , as to open the eyes of hardned men : but at length having suffered the poore deceived wretches to drink of the cup prepared for them , he appears himself gloriously , chap. 19. 13. in a more eminent manner then ever before , to the totall destruction of the residue of opposers . and that this will be the utmost close of that dispensation wherin now he walketh , i no way doubt . the assertion being cleared and proved , the reasons of it come next to be considered : and the first is , that it shall be done by the way of recompence and vengeance . it is the great day of the wrath of the lambe : revel. 6. 17. the land shall be soaked with blood , and the dust made fat with fatnesse . for it is the day of the lords vengeance , and the yeer of recompense for the controversie of zion . isa. 34. 7 , 8. the day of vengeance is in his heart , when the yeer of his redeemed is come . isa. 63. 4. the kings of the earth have given their power to antichrist , indeavouring to the utmost to keep the kingdom of christ out of the world . what , i pray , hath been their main businesse for 700. years and upward , even almost ever since the man of sin was enthroned ? how have they earned the titles , eldest son of the church , the catholick , and most christian king , defender of the faith , and the like ? hath it not been by the blood of saints ? is there not in every one of these kingdoms , the slain , and the banished ones of christ to answer for ? in particular ; hath not the blood of the saints of jesus , yeleped by antichrist and his adherents , wicklieffes and lollards , cried from the ground for vengeance upon the english heaven and earth for a long season ? did not their bodies lye in the streets of france , under the names of waldenses , albigenses , and poore men of lyons ? hath not germany , and the annexed territories , her husse , and hussile , hierome and subutraguians to answer for ? is not spaine's inquisition enough to ruine a world , much more a kingdom ? have not all these , and all the kingdoms round about washed their hands and garments in the blood of thousands of protestants ? and do not the kings of all these nations as yet stand up in the roome of their progenitors with the same implacable enmity to the power of the gospel ? shew me seven kings that ever yet laboured sincerely to enhance the kingdom of the lord jesus , and i dare boldly say , octavus quis fuerit nondum constat . and is there not a cry for all this , how long , lord , holy and true , doest thou not avenge our blood on them that live on the earth ? revel. 6. 10. doth not sion cry , the violence done to me and my flesh , be upon babylon , and my blood upon those heavens of the nations ? and will not the lord avenge his elect that cry unto him day and night , will he not do it speedily ? will he not call the fowls of heaven to eat the flesh of kings , and captains , and great men of the earth ? revel. 19. 18. will he not make these heavens like the wood of the vine , not a pin to be taken off them to hang a garment on , in his whole tabernacle ? the time shall come , wherein the earth shall disclose her slain , and not the simplest heretick as they were counted , shall have his blood unrevenged : neither shall any attonement be made for this blood , or expiation be allowed , whilest a toe of the image , or a bone of the beast is left unbroken . that by his own wisdom he may frame such a power , as may best conduce to the carrying on of his own kingdome among the sons of men . he hath promised his church , that he will give unto it , holy priests and levites , isa. 66. 20 , 21. which shall serve at the great feast of tabernacles , zech. 14. 16. a sufficient demonstration that he will dwell still in his churches by his ordinances , whatsoever some conceive ; so also , that he will make her civill officers peace , and her exactors righteousnesse : isa. 60. 17 , 18. they shall be so established , that the nations , as nations , may serve it ; and the kingdoms of the world , shal become the kingdoms of our lord . revel. 11. 15. for the present , the government of the nations , ( as many of them as are concerned therein ) is purely framed for the interest of antichrist . no kinde of government in europe , or line of governors so ancient , but that the beast is as old as they , and had a great influence into their constitution or establishment , to provide that it might be for his own interest . i beleeve it will be found a difficult task , to name any of the kingdoms of europe ( excepting onely that remotest northward ) in the setting up , and establishment whereof , either as to persons or government , the pope hath not expresly bargained for his own interest , and provided , that that should have the chiefest place in all the oaths and bonds that were between princes and people . bellarmine , to prove that the pope hath a temporall power indirectly over all kings and nations ( if he mean by indirectly , gotten by indirect means , it is actually true as too too many of them ) gives sundry instances in most of the most eminent nations in europe , how he hath actually exercised such a power for his own interest . there have been two most famous and remarkable changes of the government of these na●ions , and into both of them what an influence the pope had , is easily discernable . the first was between the yeers 4. and 500. after christ , when the romane empire of the west , that which withheld the man of sin from acting his part to the life , was shivered to pieces by many barbarous nations : who setling themselves in the fruitfull soiles of europe , began to plant their heavens , and lay the foundations of their earth , growing up into civill states : for the most part appointing them to be their kings in peace , who had been their leaders in war . this furious inundation setled the franches in gall : the saxons in england , the west goths in spaine , the east goths and longobards into italy , and set up the almans in germany , from some whereof , though for divers yeers the papall world was exceedingly tormented , and rome it self sacked , yet in the close and making up of their governments , changing their manners and religion , they all submitted to the usurpation of the man of sin ; so that in all their windings up there was a salve for him and his authority . the second great alteration took up a long space , and was in action about 300. years , reckoning it from the translation of the french crown , from childerick the 4th , unto pipin and his son charles , by papall authority , unto the conquest of england by the normanes , in which space the line of charles in france was again by the same authority and the power of hugh capet cut off : no state in europe the choise patrimony of the beast , that did not receive a signall alteration , in this space , nor was there any alteration , but that the pope had a hand in every one of them , and either by pretended collations of right , to pacifie the consciences of blood-thirsty potentates , in the undertaking and pursuing their unjust conquests , or foolish mitred confirmations of sword purchases , he got them all framed to his own end and purpose , which was to bring all these nations into subjection to his babylonish usurpations , which their kings finding no way inconsistent with their own designes did willingly promote , labouring to enforce all consciences into subjection to the romane see . hence it is , as i observed before , that such an interposition was made of the rights of holy church , that is babylon the mother of fornications , in all the tyes , oaths , and bonds between princes and people . and for the advancement of the righteous judgements of god , that the sons of men may learn to fear and tremble before him , it may be observed , that that which doth , and shall stick upon potentates to their ruine , is not so much their own or any other interest , as the very dregs of this papall antichristian interest , thrust into their oaths and obligations , for no end in the world , but to keep the lord jesus out of his throne . this is a 2d . reasons , why the lord jesus by his mighty power at the bringing in of his unmovable kingdom , will shake the heavens and the earth of the nations ; even because in their present constitution they are directly framed to the interest of antichrist , which by notable advantages at their first moulding , and continued insinuations ever since , hath so rivetted it self into the very fundamentals of them , that no digging or mining , with an earthquake , will cast up the foundation stones thereof . the lord jesus then , having promised the service of the nations to his church , will so far open their whole frame to the roots , as to pluck out all the cursed seeds of the mystery of iniquity , which by the craft of satan , and exigencies of state , or methods of advancing the pride and power of some sons of blood , have been sown amongst them . because as is their interest , so is their acting . the present power of the nations stands in direct opposition to the bringing in of the kingdom of christ . two things there are which confessedly are incumbent on him in this day of his advancement . 1. the bringing home of his ancient people , to be one fold with the fulnesse of the gentiles ; raising up the tabernacle of david , and building it as in dayes of old : in the accomplishment of innumerable promises , and answer to millions of prayers , put up at the throne of grace , for this very glory in all generations . now there be two main hinderances of this work that must be removed : the first wherof is , 1. reall , the great river euphrates , the strength and fulnesse of whose streames doth yet rage so high , that there is no passage for the kings of the east to come over ; wherfore this must be dryed up as other waters were for their forefathers in dayes of old . revel. 16. 12. doubtlesse this is spoken in allusion to abraham's coming over that river into canaan when the church of god in his family was there to be erected ; whence he was called the hebrew , that is , the passenger , to wit , over that river , gen. 14. 13. and then it may well enough denote the turkish power , which proud as it is at this day , possessing in peace all those regions of the east , yet god can quickly make it wither , and be dried up : or to the deliverance of the jews from babylon , when it was taken and destroyed by the drying up of the streams of that river , and so the yoke of her tyranny broken from the churches neck , and so it can be no other but the power of the romish babylon supported by the kings of the nations , which must therefore be shaken and dryed up . 2. morall : or the idolatry of the gentile worshippers . the jews stick hard as yet at this , that god should abolish any kinde of worship , which himself had once instituted : but that he should ever accept any false worship , which he had once strictly prohibited , and no where to this day appointed , to this they will never be reconciled . now such is all the invented idolatrous worship which the kings of the earth have sucked in from the cup of fornication held out unto them in the hand , and by the authority of the romane whore ; this still they cleave close unto , and will not hearken to the angels preaching the everlasting gospel , that men should worship him , who made the heavens , and the earth , and the sea , and the fountains of waters . revel. 13. 6 , 7. that is , the god of heaven in jesus christ , in opposition to all their ieonolatry , artolatry , hagiolatry , staurolatry , and masse abominations . this then must also be removed ; and because as you saw before it is so rivetted and cemented into , and with all the orbes of the nations , heaven and earth , that they must be shaken , and brought {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , before it can be effected . 2. the second thing he hath to accomplish , is the tremendous totall destruction of babylon , the man of sin , and all his adherents that are not obedient to the heavenly call : revel. 18. 4. now as sampson , intending the destruction of the princes , lords , and residue of the philistines , who were gathered together in their idoll temple , he effected it by pulling away the pillars whereby the building was supported ; whereupon the whole frame topled to the ground : so the lord intending the ruine of that mighty power , whose top seems to reach to heaven , will do it by pulling away the pillars and supporters of it , after which it cannot stand one moment . now what are the pillars of that fatall building ? are they not the powers of the world as presently stated and framed ? pull them away , and , alas , what is antichrist ? it is the glory of the kings put upon her , that makes mens eyes so dazle on the romane harlot . otherwise she is but like the egyptian deities , whose silly worshippers through many glorious portles and frontispeices , were led to adore the image of an ugly ape . adde hereunto , that in this mighty work , the lord jesus christ , will make use of the powers of the nations , the horns of them , that is their strength , rev. 17. 16. they must hate the whore , and make her desolate , and naked ; and eat her flesh , and burn her with fire : now whether this can be accomplished or no , in their present posture is easily discernable . doth not the papall interest lye at the bottome of all or the most ruling lines of christendome ? can that be ejected without unbottoming their own dominion ? do they not use the efficacy of the romane jurisdiction to ballance the powers of their adversaries abroad , and to awe their subjects at home ? hath he not a consider able strength in every one of their own bosomes ? are not the locuists of their religious orders , all sworn slaves to the pope , for number sufficient to make an army to fight the greatest emperour in the world ? are not most potentates tyed by oath , or other compact , to maintain either the whole , or some part of the old tower , under the name of rights of holy church , prelates , and the like ? and can any expect that such as these , should take up the despised quarrell of the saints , against that flourishing queen ? doubtlesse no such fruit will grow on these trees before they are throughly shaken . 4. that his own people seeing all earthly things shaken , and removing , may be raised up to the laying hold of that durable kingdom that shall not be removed . all carnall interests will doubtlesse be shaken with that of babylon . many of gods people are not yet weaned from the things that are seen : no sooner is one carnall form shaken out , but they are ready to cleave to another : yea to warm themselves in the feathered nests of unclean birds . all fleshly dominion within doores , and all civill dominion that opposeth without doores , shall be shaken . now these things are so glewed also to mens earthly possessions , the talons of the birds of prey , having firmly seized on them , that they also must be shaken with them . and therefore from them also will he have us to be loosed : 2 pet. 3. v : 12 , 13. and these are some of the reasons of the position layed down , which is so bottomed , so proved , as you have heard : of the speedy accomplishment of all this i no way doubt . i beleeve , and therefore i have spoken . whether i shall see any further perfection of this work whilest i am here belowe , i am no way solicitous : being assured that if i fail of it here , i shall through the grace of him who loved us , and gave himself for us , meet with the treasures of it otherwhere . come we to the uses . the rise of our first vse i shall take from that of the prophet : who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the lord are right , and the just shall walk in them : but the transgressors shall fall therein . hos. 14. 9. labour for this heavenly wisdom and prudence , that we may know these things , and be acquainted with the minde and will of god , in the season and generation wherein we live . his way is not so in the dark , nor his footsteps in the deep , but that we may perceive what he is about . luk. 12. 54 , 55 , 56. our saviour gives it in as a sure testimony of the pharisees hypocrisie , notwithstanding all their pretences , and possession of moses chair , that they were wise in earthly things , and had drawn out experiences by long observation , of what was like to come to passe as to the weather , by considering the ordinary signes of the alterations thereof ; but notwithstanding that mighty effectuall concurrence of signes in heaven and earth , with the accomplishment of prophesies , all pointing to the instant establishment of the kingdom of god in the coming of the messiah , not discerning them at all , they come and cry , if thou be the christ , give us a signe ; when without satisfying their sinfull curiosity , heaven and earth was full of signes round about them . men who wil not receive god's signes , suppose they should be wonderfull proficients in credulity , might they have signes of their own fancying . the rich glutton thought , that if his way of teaching might have been set up , by men rising from the dead , there would have been a world of converts , more then were made by preaching the word of god . men suppose , that if god should now from heaven give in some discriminating prodigie , oh how abundantly should they be satisfied : the truth is , the same lust and corruption which makes them dis-beleeve gods signes , moves them to look after signes of their own . for this very thing then , were the pharisees branded as hypocrites , that having wisdom in naturall things ; to calculate and prognosticate from necessary signes , yet in the works of the lord , though the signes which in his wisdom he was pleased to give , were plentifull round about them , yet they must have some of their own choosing . i pray god none such be found in our dayes . 1 chron. 12. 32. it is said of the men of issachar , that they had understanding of the times to know what israel ought to do . israel is in the dark , and knows not what to do , if the times and seasons be not discovered to them . if the minde and will of the lord in their generation , be not made out unto a people , it will be their ruine . hence it is , that the lord incourageth us to make inquiry after these things , to finde out the seasons wherein he will do any great work for his people , knowing that without this , we shall be altogether uselesse in the generation wherein we live . isa. 45. 11. ask of me of things to come concerning my sons , and concerning the works of my hands command you me . and what is this , that the lord will have his people to inquire of him about ? even the great work of the ruine of babylon , and restauration of his church , which yet was not to be accomplished for 240. yeers . and this he tells you plainly in the following verses . i have raised him up ( cyrus ) inrighteousnesse , i will direct his wayes , he shall build my cities , and he shall let go my captives , not for price , nor for reward , saith the lord of hosts . v. 13. the lord is earnest with his people to inquire into the season of the accomplishment of his great intendments for the good of his church , when as yet they are afar off , how much more when they are nigh at hand , even at the doors . who so is wise , and will ponder these things , they shall understand the loving kindnesse of the lord . psal. 107. ult. dan. 9. 2. the prophet tels you , that this was his great study , and at length he understood by books , the approach of the time , wherein god would deliver his church from babylonish captivity and pollution : now this discovery hath two or three notable products . 1. it puts him upon earnest supplications for the accomplishment of their promised deliverance in the appointed season . wide from that atheisticall frame of spirit , which would have a predetermination of events and successes , to eradicate all care and endeavour to serve that providence , which will produce their accomplishment . a discovery of the approach of any promised , and before fixed work of god , should settle our minds to the utmost endeavour of helping the decree bring forth . 2. he finds great acceptation in this his addresse to the lord by supplications , for the establishing of that work which he had discovered was nigh at hand : for , 1. an answer is returned him fully to his whole desire in the midst of his supplications : v. 21. whilest i was praying , the man gabriel came , &c. 2. the work which he had discovered to be approaching , was instantly hastned and gone in hand withall : v. 23. at the beginning of thy supplications the commandment came forth . oh that god would stir up his saints , in the spirit of daniel , to consider and understand by books , the time that he hath appointed for the deliverance of his people , that fixing their supplications for the speeding thereof , the commandment may come forth for it 's full accomplishment . 3. having attained this , the lord gives him fresh discoveries , new light of the time for the birth of the messiah , which he thought not of , prayed not for : seventy weeks are determined , &c. 24. so delighted is the lord with his people's diligent inquiry into his wayes , and walkings towards them , that thereupon he appears unto them , in the revelation of his mind , beyond all that they did expect or desire . now all this have i spoken to stir you up unto that , wherunto at the entrance of this use , you were exhorted : that you would labour for that spirituall wisdom & prudence , which may acquaint your hearts , at least in some measure , with the minde and will of god , concerning his work in the generation wherein you live . and further to provoke you hereunto , know that you cannot but wander , as in many other , so especially in foure sinfull things : 1. sinfull cares . 2. sinfull fears . 3. sinfull follies . 4. sinfull negligence . 1. sinfull cares . anxious and dubious thoughts about such things , as perhaps the lord intends utterly to destroy , or at least render uselesse . had it not been the greatest folly in the world , for noah and his sons , when the flood was approaching to sweep away the creatures from the face of the earth , to have been solicitous about flocks and herds , that were speedily to be destroyed . many mens thoughts , at this day , do even devour them , about such things , as if they knew the season , would be contemptible unto them . wouldest thou labour for honour , if thou knewest that god at this time , were labouring to lay all the honour of the earth in the dust ? couldest thou set thy heart upon the increase of riches , wert thou acquainted , that god intends instantly to make silver as stones , and cedars as sycamores , though not for plenty , yet for value . would men be so exceedingly solicitous about this or that form of religion , this or that power to suppresse such , or such a perswasion , if they knew that the lord would suddenly ▪ fill the earth with his knowledge as the waters cover the sea ? should our spirits sink for fear of this or that persecutor or oppressor , were it discovered unto us that in a short time nothing shall hurt or destroy in the whole mountain of the lord ? should we tremble at the force and power of this or that growing monarchy , giving it's power to the beast , had god revealed unto us , that he is going to shake it untill it be translated ? certain it is , that the root of all the sinfull cares which sometimes are ready to devour the hearts of god's people , is this unacquaintednesse with the work and minde of the lord . 2. sinfull fears ; luk. 21. 28. our saviour having told his disciples of wars , tumults , seditions , famines , earthquakes , &c. which were to come upon the earth , bids them when they see these things , to lift up their heads for joy . but how should this be ? rejoyce in the midst of so many evils and troubles , in the most whereof they were to have a benjamins messe , a double portion ? yea , saith our saviour , rejoyce , for i have told you before , that then it is that your deliverance and redemption draweth nigh . it is for them to shake and tremble , who are in the dark , who know not what the lord is a doing . they may be at their wits end , who know no other end of these things : but for you , who know the mind of the lord , what he intendeth and will effect by these things , cast off all sinfull fears , and rejoyce in him who cometh . amongst us in these dayes , new troubles arise , wars , and rumors of wars , appearances of famine , invasions , conspiracies , revolts , treacheries , sword , blood , oh how do mens faces wax pale , and their hearts dye within them ? sometimes with david they could fly to the philistines , and wind up their interest with them , whom god will destroy : every new appearance of danger , shuffles them off from all their comforts , all their confidence . hence poore souls are put upon doubling and shifting in the wayes of god , in such a frame as god exceedingly abhors . they know not why any mercy is given , nor to what end , and therefore are afraid to own it , lest some sudden alteration should follow , and make it too hot for them to hold it : and all this because they know not the minde of the lord , nor the judgement of their god ; were they but acquainted with it , so far as it is evidently revealed , they would quickly see all things working together to the appointed end . 3. sinfull follies . toil and labour in vain , is of all follies the greatest folly , like the jews under julian , building of their temple in the day , god casting it to the ground in the night . when a man labours , toils , wearies and spends himself , for the accomplishing of that , which shall never come to passe , and that , which if he would but enquire , he might know shall never come to passe , he cannot well want the livery of a bruitish man . how many poore creatures , that think themselves wiser then charchan , and dedan , and all the children of the east , do spend and consume their dayes and time , in such wayes as this , labouring night and day to set up , what god will pull down , and what he hath said shall fall . come on , let us deal wisely , saith pharaoh to his egyptians , exod. 1. 10. to root out and destroy these israelites : poore fool ! is there any wisdome or counsell against the most high ? i could give instances plenty in these daies , of men labouring in the dark , not knowing what they are a doing , indeavouring with all their strength to accomplish that , whereof the lord hath said , it shall not prosper : and all because they discern not the season . 4. sinfull negligence . you are no way able to do the work of god in your generation . it is the commendation of many saints of god , that they were upright , and served the will of god in their generation . besides the generall duties of the covenant , incumbent on all the saints at all seasons , there are speciall works of providence , which in sundry generations the lord effecteth , concerning which , he expects his people should know his minde , and serve him in them . now can a servant do his masters work , if he know not his will ? the lord requireth that in the great things which he hath to accomplish in this generation , all his should close with him . what is the reason that some stand in the market place idle all the day ? some work for a season , and then give over , they know not how to go a step farther , but after a day , a week , a month , or yeer , are at a stand ? worse then all this , some counterwork the lord with all their strength ? the most neglect the duty which of them is required : what is the reason of all this ? they know in no measure what the lord is doing , and what he would have them apply themselves unto . the best almost , live from hand to mouth , following present appearances , to the great neglect of the work which the lord would have hastned amongst us : all this comes from the same root . but now , if all these sad and sinfull consequences attend this nescience of the minde of god , as to the things which he is a doing , in the dayes wherein we live , so far as he hath revealed himself , and requires us to observe his walkings , by what wayes and means may we come to the knowledge thereof , that we be not sinfully bewildred in our own cares , fears , and follies , but that we may follow hard after god , and be upright in our generation ? there be foure things whereby we may come to have an insight into the work which the lord will do , and accomplish in our dayes : 1. by , the light which he gives . 2. the previous works which he doth . 3. the expectation of his saints . 4. the fear of his adversaries . 1. by the light which he gives . god doth not use to set his people to work in the dark ; they are the children of light , and they are no deeds of darknesse which they have to do . how ever others are blinded , they shall see . yea he alwayes suits their light , to their labour , and gives them a clear discerning of what he is about . the lord god doth nothing , but he reveals his secrets to his servants . the light of every age , is the forerunner of the work of every age . when christ was to come in the flesh , john baptist comes a little before . a new light , a new preacher . and what doth he discover and reveal ? why he calls them off from resting on legall ceremonies , to the doctrine of faith , repentance , and gospel ordinances : tels them the kingdom of god is at hand ; instructs them in the knowledge of him who was coming : to what end was all this ? onely that the minds of men being enlightned by his preaching , who was a burning and a shining lamp , they might see what the lord was doing . every age hath it's peculiar work , hath it's peculiar light . now what is the light which god manifestly gives in , in our dayes ? surely not new doctrines , ( as some pretend ) indeed old errors , and long since exploded fancies . plainly the peculiar light of this generation , is that discovery which the lord hath made to his people , of the mystery of civill and ecclesiasticall tyranny . the opening , unravelling , and revealing the antichristian interest , interwoven , and coupled together in civill , and spirituall things , into a state opposite to the kingdom of the lord jesus , is the great discovery of these dayes . who almost is there amongst us now , who doth not evidently see , that for many generations , the western nations have been juggled into spirituall and civill slavery , by the legerdemain of the whore , and the potentates of the earth , made drunk with the cup of her abominations ? how the whole earth hath been rolled in confusion , and the saints hurried out of the world , to give way to their combined interest ? hath not god unvailed that harlot , made her naked , and discovered her abominable filthinesse ? is it not evident to him that hath but half an eye , that the whole present constitution of the governments of the nations , is so cemented with antichristian morter from the very top to the bottom , that without a through shaking they cannot be cleansed ? this then plainly discovers , that the work which the lord is a doing , relates to the untwining of this close combination against himself , and the kingdom of his dear son , and he will not leave untill he have done it . to what degree in the severall nations this shaking shall proceed , i have nothing to determine in particular , the scripture having not expressed it . this onely is certain , it shall not stop , nor receive it's period , before the interest of antichristianity be wholly separated from the power of those nations . 2. by the previous works he doth . how many of these doth our saviour give , as signes of the destruction of jerusalem , and so consequently of propagating the gospel more and more to the nations : matth. 24. luk. 21. how fearfull and dreadfull they were in their accomplishment , josephus the jewish historian relateth : and how by them the christians were fore-warned , and did by them understand what the lord was a doing , eusebius and others declare . when ( saith he ) you shall see the abdomination of desolation ( the romane eagles and ensignes ) standing in the holy place , matth. 24. 15. or , jerusalem compassed with armies , as luk. 21. 20. then know by that , that the end thereof is come , and your deliverance at hand . the works of god are to be sought out of them that have pleasure in them . they are vocall speaking works : the minde of god is in them . they may be heard , read , and understood ; the rod may be heard , and who hath appointed it . now generally he begins with lesser works to point out to the sons of men , what he is about to accomplish . by these may his will be known , that he may be met in righteousnesse . now what , i pray , are the works that the lord is bringing forth upon the earth ? what is he doing in our own and the neighbour nations ? shew me the potentate upon the earth , that hath a peaceable molehil , to build himself an habitation upon ? are not all the controversies , or the most of them , that at this day are disputed in letters of blood , among the nations , somewhat of a distinct constitution from those formerly under debate ? those tending meerly to the power and glendour of single persons , these to the interest of the many . is not the hand of the lord in all this ? are not the shakings of these heavens of the nations from him ? is not the voice of christ , in the midst of all this tumult ? and is not the genuine tendance of these things , open the visible unto all ? what speedy issue all this will be driven to , i know not : so much is to be done as requires a long space . though a tower may be pulled down faster then it was set up , yet that which hath been building a thousand yeers , is not like to go down in a thousand dayes . 3. the expectation of the saints , is another thing , from whence a discovery of the will of god , and the work of our generation , may be concluded . the secret wayes of god's communicating his minde unto his saints , by a fresh savour of accomplishing prophesies , and strong workings of the spirit of supplications , i cannot now insist upon . this i know , they shall not be led into temptation , but kept from the houre thereof , when it comes upon the whole earth . when god raiseth up the expectation of his people to any thing , he is not unto them as waters that fail . nay he will assuredly fulfill the desires of the poore . just about the time , that our saviour christ was to be born of a woman , how were all that waited for salvation in israel raised up to an high expectation of the kingdom of god ; such as that people never had before , and assuredly shall never have again ▪ yea famous was the waiting of that season , through the whole romane empire . and the lord whom they sought , came to his temple . eminent was their hope , and excellent was the accomplishment . whether this will be made a rule to others or no , i know not : this i am assured , that being bottomed on promises , and built up with supplications , it is a ground for them to rest upon . and here i dare appeal to all , who with any diligence have enquired into the things of the kingdom of christ , that have any savour upon their spirits of the accomplishment of prophesies , and promises , in the latter dayes , who count themselves concerned in the glory of the gospel , whether this thing , of consuming the mystery of iniquity , and vindicating the churches of christ , into the liberties purchased for them by the lord jesus , by the shaking and translating all opposing heights and heavens , be not fully in their expectations . onely the time is in the hand of god ; and the rule of our actings with him , is his revealed will . 4. whether the fears of his adversaries , have not their lines meeting in the same point , themselves can best determine . the whole world was more or lesse dreaded at the coming of christ in the flesh . when also the signes of his vengeance did first appear to the pagan world , in calling to an account for the blood of his saints , the kings and captains presently cry out , the great day of his wrath is come , and who shall be able to stand ? revel. 6. 17. i am not of counsel to any of the adherents to the man of sin , or any of those who have given their power unto the beast , i have not a key to the bosomes of the enemies of christ ; i am neither their interpreter , nor do they allow me to speak in their behalf , yet truly upon very many probable grounds , i am fully perswaded , that were the thoughts of their hearts disclosed , notwithstanding all their glittering shews , dreadfull words , threatning expressions , you should see them tremble , and dread this very thing , that the whole world as now established will be wrapped up in darknesse , at least untill that cursed interest which is set up against the lord jesus , be fully and wholly shaken out from the heavens and earth of the nations . and thus without leading you about by chronologies and computations , which yet have their use , ( well to count a number being wisdom indeed ) i have a little discovered unto you some rules , wherby you may come to be acquainted with the work of god in the dayes wherein we live , and also , what that work is , which is our first vse : the next shall be for direction , to guide you what you ought to do , when you know what is the work of your generation . be exhorted to prepare to meet the lord , to make his way straight : and this i would presse distinctly . 1. as to your persons . 2. as to your employments . 1. as to your persons : give the lord jesus a throne in your hearts , or it will not be at all to your advantage , that he hath a throne and kingdom in the world . perhaps you will see the plenty of it , but not taste one morsell . take first that which comes not by observation , that which is within you , which is righteousnesse , and peace , and joy in the holy ghost . take it in it's power , and you will be the better enabled to observe it coming in it's glory . seek first this kingdom of god , and the righteousnesse thereof , and all these things shall be added unto you . oh that it were the will of god , to put an end to all that pretended holinesse , hypocriticall humiliation , self-interested religion , that have been among us , whereby we have flattered god with our lips , whilest our hearts have been farre from him . oh that it might be the glory of this assembly , above all the assemblies of the world , that every ruler in it , might be a sincere subject in the kingdom of the lord jesus . oh that it might suffice that we have had in our parliament , and among our ministers , so much of the form , and so little of the power of godlinesse : that we have called world christ , and lust christ , and self christ , working indeed for them , when we pretended all for christ . oh that i could nourish this one contention in your honourable assembly , that you might strive who should excell in setting up the lord jesus in their hearts . you may be apt to think , that if you can carry on , and compasse your purposes , then all your enemies will be assuredly disappointed : do but embrace the lord jesus in his kingly power in your bosomes , and ipso facto all your enemies are everlastingly disappointed : you are the grains , which in the sifting of the nation , have been kept from falling to the ground . are you not the residue of all the chariots of england ? oh that in you might appear the reality of the kingdom of the lord jesus , which hath been so long pretended by others : that sound righteousnesse , not a pharisaicall rigid supercilious affectation , nor a carelesse belief and comportment , the issue of novell fancies , might be found upon your spirits ; that you may be thought meet to rejoyce with the lord in his kingdom : otherwise this day of the lord which we have described , however desired and longed after , will be dark●esse to you , and not light . 2. in reference to your great employments , whereunto the lord hath called you , and here i shall briefly hold out unto you one or two things . 1. that you would seriously consider , why it is that the lord shakes the heavens and the earth of the nations , to what end this tendeth , and what is the cause thereof . is it not from hence , that he may revenge their opposition to the kingdom of his dear son ? that he may shake out of the midst of them , all that antichristian mortar , wherewith from their first chaos they have been cemented ? that so the kingdoms of the earth , may become the kingdoms of the lord jesus : is not the controversie of sion pleaded with them ? are they not called to an account for the transgression of that charge given to all potentates , touch not mine anointed ? and what is the ayme of the lord jesus herein , whose mighty voice shakes them ? is it not to frame and form them for the interest of his own kingdom ? that he may fulfill the word he hath spoken to sion , i will make thine officers , peace , and thine exactors righteousnesse . consider then ( i pray ) what you have in hand : wait upon your king the lord christ , to know his minde . if you lay any stone in the whole building , that advanceth it self against his scepter , he will shake all again : digge you never so deep , build you never so high , it shall be shaken . nay , that there be no opposition will not suffice ; he hath given light enough to have all things framed for his own advantage . the time is come , yea the full time is come , that it should be so , and he expects it from you . say not in the first place , this , or that , suits the interest of england , but look what suits the interest of christ ; and assure your selves , that the true interest of any nation , is wrapped up therein . more of this in the treatise annexed to my sermon of jan : 31. 2. be incouraged under all those perplexities and troubles , which you are , or may be wrapped in : lift up the hands that hang down , and let the feeble knees be strengthened : i is but yet a little while , and he that shall come , will come , and will not tarry . the more you are for christ , the more enemies you shall be sure to have ; but the lambe shall overcome . he is come to revenge the blood of his slain upon this generation , and to free the residue from the jaws of the terrible . he is our rock , and his work is perfect : what he hath begun , faster , or flower , he will surely accomplish . it is a thing of the most imaginable indifferency , whether any of our particular persons behold these things here belowe or no : if otherwise , we shall for the present have rest with him , and stand in our lot at the end of the dayes : but for the work it self , the decree is gone forth , and it shall not be recalled ; receive strength and refreshment in the lord . wonder not when the heaven is shaken ; if you see the stars fall to the ground ; we had some who pretended to be church-starres , that were meerly fixed to all mens view , and by their own confession , in the politicall heavens . the first shaking of this nation , shook them utterly to the ground . if others also tremble like an aspen leaf , and know not which winde to yeeld unto , or sail backwards and forwards by the same gale , wonder not at that neither ; when men lay any other foundation then the immovable corner stone , at one time or other , sooner or later , assuredly they will be shaken . let the professing people that is amongst us look well to themselves : the day is coming that will burn like an oven . drosse will not endure this day ; we have many an hypocrite as yet to be uncased . take heed you that act high , if a false heart , a defiled heart be amongst you , there shall be no place for it in the mountain of the lords house . the inhabitants of sion shall be all righteous : isa. 60. 21. many that make a great shew now upon the stage , shall be turned off with shame enough ; try and search your hearts , force not the lord to lay you open to all . the spirit of judgement and burning will try you . tremble , i pray , for you are entring the most purging trying fornace , that ever the lord set up on the earth . be loose from all shaken things : you see the clouds return after the rain : one storme in the neck of another . thus it must be , untill christ hath finished his whole work . seeing that all these things must be dissolved , what manner of persons ought we to be in all manner of holy conversation . let your eyes be upwards , and your hearts be upwards , and your hands be upwards , that you be not moved at the passing away of shaken things . i could here incourage you by the glorious issue of all these shakings , whose soretast might be as marrow to your bones , though they should be appointed to consumption before the accomplishment of it : but i must close . see the vanity , folly , madnesse , of such as labour to oppose the bringing in the kingdom of the lord jesus . canst thou hinder the rain from descending upon the earth when it is falling ? canst thou stop the sun from rising at it 's appointed houre ? will the conception for thee dwell quietly in the wombe beyond it's month ? surely thou mayest with far more ease turn and stop the current and course of nature , then obstruct the bringing in of the kingdome of christ , in righteousnesse and peace . whence comes it to passe , that so many nations are wasted , destroyed , spoiled , in the dayes wherein we live ? that god hath taken quietnesse and peace from the earth ? doubtlesse from hence , that they will smite themselves against the stone cut out of the mountain without hands . shall not the decree bring forth ? is it not in vain to fight against the lord ? some are angry , some troubled , some in the dark , some full of revenge , but the truth is , whether they will hear or forbear , babylon shall fall , and all the glory of the earth be stained , and the kingdoms become the kingdoms of our lord jesus christ . finis . notes, typically marginal, from the original text notes for div a53716e-390 chap. 10. 36. prov. 22. 13. 26. 13. psal. 116. 7. 1 thes. 1. 3. 2 thes. 1. 11. deut. 10 16. chap. 30. 6. ezek. 18. 31. chap. 36 26 acts 11. 18. exod. 19. 18 , 19 chap. 20. 18. nescio an facilior hic locus fuisset , si nemo cum opposuisset . mald : ad luc. 2. v 34. ephes. 1. 10. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} oecumen. in loc. matth 2. 2. matt. 27. 45. luk 23. 44. 45 mat 27 51 , 52 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. 8. 28. nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis : ber : ser. de monte . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 1 ioh. 2. 27. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} theophilac . in ioh. 10. psal 68. 9. hab. 2. 20. matth 24. 7. 1 sam. 14 , 25. isa. 13. 13. psal. 68. 8. ioel 2. 10. revel. 8. 12. matth. 24. 29. luk. 21. 25. isa 60. 20. obad. 4. rev. 8. 13. chap. 11. 12. chap. 20. 11. euseb. eccles. hist. lib 9. c 8. 10. li. 8. ca. 27. de vita constan . li 1. ca. 50 , 51 , 52. isa. 66. 22 , 23 , 24. gen. 1. 10. revel. 17. 1. dimidium facti , &c. part : ii. mat. 24 6 , 7. ier. 4. 19. isa. 9. 5. part 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} acts 1. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. 24. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} luk. 2. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 thes. 2. 6. revel. 18. 2. isa 60. 12. psal. 2. 6. ii generall head . heb. 11. 5. iude 4. gal. 1. 6. heb. 6. 18. heb. 7. 12. mutationem : trem : translationem erasm. ar : mont. psal. 2. 6. psal. 110. 2. acts 2. 36. rev. 1. 18. 1 cor. 15. 24. 25 , 26 , 27. luk 6. 20. mark . 12. 34. &c. psal. 45. 6. psal. 145. 13. isa. 9. 7. obad. 21. isa. 11. 5 , 6 , 7 , 8 , 9 , 10. chap. 18. 18 , 19. chap. 30. 18 , 19. micah . 4. 1. isa. 49. 18 , 19 , 20 , 21 , 22. chap 54. 1 , 2 , 3 , &c. v. 11 , 12. chap. 60. 16 , 17. ezek. 48. 35. amos 9. 11. rom. 11. 15 , &c. isa. 49. 22 , 23. chap. 66. 21. mal. 3. 3. ezek. 43. 10 , 11 revel. 21. 3. chap. 54. 11 , 12 , 13 , &c. zach. 14. 9 , 10 , 11. acts 3. 21. obs : reas. 1. psal. 2. 4 , 5. psal. 137. 8 , 9. isa. 47. 1 , 2 , 3. isa. 49 26. ier. 50. 33 , 34. chap. 51. 24 , 25 , 34. 35. zech 12. 2 , 3 , 4. chap. 14. 12. rev. 18. 6 , &c. acts , & mon : histor. pap. reas. 2. psal. 2. 9 , 10 , 11 , 12. rev. 17. 14. matt. 28. 20. 1 cor. 11. 26. ephes 4. 11 , 12 , 13. 1 tim. 6. 13 , 14. psal. 45. 16. isa. 49. 7 , 13. revel. 18. 3. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bel de rom. pon . li 5 c. 8. 2 thes. 2. 6 , 7 dan. 2. 41. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. 17. 13. rev. 13. 15 , 16. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 thes. 2. 11. roma sedes petri , quae pastoralis honoris , facta caput mundo , quicquid non possidet armis relligione tenet . prosp. de ingrat . reas. 3. ioh. 10. 16. isa. 37. 31. ier. 30 9. ezek. 34. 23. chap. 37. 24 , 25. hos. 3. 5. amos 9. 11. exod. 14. 21 , 22. iosh. 3. 15 , 16. hal● 3. 8. ier. 51. 31 , 32. revel 11. 2. psal. 137. 8 , 9. isa. 47. 7 , 8 , 9. ier. 51. 25 , 26. revel. 17. 1 , 2. zach 2. 7. ier. 51. 6. iudg. 16. 28 , 29 petra dedit petro , petrus diadema rodulfo . reas. 4. heb. 11. 28. 2 cor. 4. 18. vse 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. 16. 29 , ●0 . esther 1. 13. gen. 6. 13. isa. 23. 9. 1 kin. 10. 27. hab. 2. 14. isa. 65. 25. qu. ans. luk. 3. 15. vse 2. vse 3. vse 4. vse 5. vse 6. a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being 2. esdras chap. 7, verse 15. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a63500 of text r12366 in the english short title catalog (wing t2666). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 18 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63500 wing t2666 estc r12366 13799311 ocm 13799311 101925 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63500) transcribed from: (early english books online ; image set 101925) images scanned from microfilm: (early english books, 1641-1700 ; 853:38) a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being 2. esdras chap. 7, verse 15. owen, john, 1616-1683. [2], 6 p. printed for thomas bates ..., london : 1646. "published according to order." reproduction of original in huntington library. eng a63500 r12366 (wing t2666). civilwar no a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked t owen, john 1646 3241 6 0 0 0 0 0 19 c the rate of 19 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-03 tcp assigned for keying and markup 2005-04 apex covantage keyed and coded from proquest page images 2005-06 jonathan blaney sampled and proofread 2005-06 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a true copy of the welch sermon preached before the two princes , prince rupert and prince maurice at dover , a little before they imbarked themselves with what they had plundered out of england and wales , to passe beyond the seas . preached by shon up owen , priest . his text being 2. esdras chap. 7. verse 15. now therefore , why disquietest thou thy selfe ( prince rupert and prince maurice , ) being thou art but a corruptible man ? and why wert thou moved ( to come into these parts ) whereas thou art but mortall , &c. published according to order . london , printed for thomas bates , at the maiden-head on snow-hill neere holborne conduit . 1646. 2 esdras , 7. verses 15. , 16. now therefore , why disquietest thou thy selfe , ( prince rupert and maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall ? &c. her text divides it selfe , or rather falls into three pieces of her own accord ; in which urds her shall find three generall parts : her first part is the terminus ad quo ; her second , terminus ad quem ; her third and last part is , terminus à quod . the terminus à quo is meant you ( prince maurice ) in these words : now therfore , why disquietest thou thy selfe : that is , why comest thou into these her territories to disquiet us ? then the next or second part is , the terminus ad quem ; that is , to know who sent for her thither ; that is the quaere : then followes the third and last part , the terminus ad quod , wherefore and for what her is come for , now prince maurice , or cousen prince maurice and prince rupert of cumberland , which title her loves best that her desires her to accept of : and now her having formerly brushed her own country-mens and omens coats and freeze jerkins , and told um of her faults soundly , for her will have her caknow that her countries podies are not troubled with many gowns , her will with her leave , and her own priviledge being a preacher , rub and brush her coats , also prince maurice and prince rupert , and first her will begin with her habit , and tell her of her own faults and imperfections in her garments , or arrayment ; her cannot call her coat her wears now , nor give it no better a terme then even a smock of room , a siding coat , a cavaliarisme , or antiprotestatisme coat , full of idolatrous romanisticall buttons , so thick set in a popish ceremonious way , that even it is an abhomination to her sight ; nor is this all her must tell her good prince rupert and prince maurice , for her will be bold to informe her urship , that first the name of maurice came out of this true , ancient , honorable principallity of wales , and it took her first originall from morice-dancers , or none that did rise and caper oftner then her fellowes , and so called morice , or maurice ; be god , her country her can tell her , never proved false , but were honest true trojans faithfull to her kings and queens , and all her princes , that is a credit for her own country , for her doth remember when her was but a batchelor of art , there was a true proverb went up and down her country , that is this ; three welch-men , 2. souldiers , 3. english-men , 2. theeves , 3. french-men , 2. traytors , 3. spaniards , 2. whore-masters , 3. italians , 2. juglers , 3. dutch-men , 2. drunkards : which plainly shewes that you being a dutch-man is most subject to be intoxicated , ergo , overcome , or subject to her passions and humours ; for let her but ask her one question , nay , now her is in her pulpit , her is in a place of sanctuary , and may boldly talk her pleasure ; what a tivell made her to come into the welch alpes with her troopers , and her dragooners , and her pioneers , and her ingineers ? what , do her think to undermine her mountains , and throw down her huge p●g hils , and lay them levill like his low-countries , no her warrant her ; so much shall serve for her introduction to the text , to her cousen prince maurice , now suffer her to tell her a word of reproofe , which is this ; terminus ad quem , and last of all a word or two of admonition or advice , and then her will have done : as her said before , what a tivell made her come , first come into england , secondly into her kingdome of wales : could her not be contented to stay at home in her own country , at the university of leyden , a place her have heard of , but indeed-law her was never there , leyden should be a place of dulnesse , or heavinesse , like lead , which word leyden is taken from lead , for lead is the first sillable to leyden , that is , one that is heavy heeled , or hath lead in her shooes ; i say , why did not her stay there , who sent for her hither ? her saies again and again , who sent for her hither ? will her not answer ? then her will declare , that it was malice , and envy ; two of the eldest sons of the great tivell ; again , what moved her to come in this warlike manner , had her any cause ? was her not well used at leyden , had her not good apparels , had her not good victuals , had her not good hodg-boge mine-here there ? had her not good educations and instructions in all the liberall sciences ; had her not there a schoole of war to exercise her valours in , but her must come into england , and there spoile and plunder , burne and deface whole towns and villages ; and bring her brave country of england to destruction , and to want bread corne , and barley corne ; sirrah , sirrah , her have heard that most of her victuals , as beere , corne , mutton , veale , nay even her apparels that her hath formerly worn hath bin sent her out of england to relieve her and the rest of her brethren when her was not able to helpe her selfe ; but must have lived meanly , and gone with many a hungry belly to bed , and rose again with as good an appetite as when her laid her down and slept upon it : and her doe thus ungratefully require poore england , to kill her men and omens , her fathers and her mothers , which often contribute out of her yearly means to helpe her , when her was as low as the bowle that runs in the bowling-alley , who meets with many rubs by the way ; i say poore england did help to succour her , when her was not able to helpe her selfe , no not wipe her arse ; her might have kept her as her have said at leyden in dutch-land , and have made her selfe a captain , and gone against jack spaniard ; there her should have found good causes and considerations for taking up of her arms , and for killing of men , there her sayes , her should have been honoured of all the english nation , who had heard of her valours and her courages ; or her should have gone with her sword into ireland , and with her dexterious hand and inchanted boby , have endeavoured to quell and refrigerate the hot irish rebels , whose cruelty and inhumanity no brittish chronicle her can find in her country , nor in her own library , can parallell : there her must confesse her had gone and steered a right and a good course , even by the compasse of cristianity : but this course that he now takes is diabolicall and satanicall , and prophane ; nay her will tell her her own , and tell belzephon which is the third tivell in hell , her faults if her meet her in her way , and say her lyes in her teeth , if it be a lye ; so may her tell her maurice , that her is in a malignant and capitall fault , in such a grosse and barbarous manner exercised , that if her had one of her chief shudges here , her would apprehend her , and bring a bill of scandala magnatum against her , and issue out a fieri facias against her , and by that means forfeit all her goods and lands by a pr●munire ; so much shall serve for my first reproofe for england , sweet england , honey england , which is the terminus ad quem ; now suffer another word of the reproofe for her comming in wales , in this her posture and warlike manner , which is her terminus ad quem . and first , what did her mean to come into her borders , to spoile her brave orchards and gardens , her cider and her perry trees , what did her mean to do , to mar and chang all her very good pippins and pomwaters into crabs , and all her excellent hartichoaks into thistles , and all her leeks and onions into brambles and thorns , and make it as barren as the place from whence her come ; did her mean by her guns and her cruelties to destroy all her cattels and her welsh venisons , and fine plack cows , that her should have no butter nor toasted sheez , or cows-bobby : her do think that her did mean to make all things so dear in her kingdom of wales , as it is amongst your butter boxes , as to make her pay double or taxise for all her eats , or drinks , or wears , and that her shall in wales feed as her did in holland upon roots , and carrets , and onions , and hodg-podg , that is , all sorts of hearps sod together , which fills the dutch-mans hungry belly very well , as a little whay doth our hogs bellies in our barns or stables , a turd is as good and far wholsomer for a sow then a pan-pudding , no good prince rupert and prince maurice , her was suffered , her shall shew her no such hocus pocus tricks ; to do such ungodly deeds , and be suffered to run on in her wilfulnesse , her has brave spirits in wales left yet , though her lost many brave souldiers at kenton battels , and her have long poles with pikes or welch hooks at the end , such as can pul her to her , or put her from her , for her will tell her prince rupert and prince maurice , if her do not go hence speedily , her souldiers will be beaten to pieces , and her selfe hugged worse then the chiefest tivell belzebub did hug the witch , which will make her colour the long seams of her hose , worse then new three penny ale doth , or a purge of nux vomica given in a potion : her tell her , her has valiant men in wales , such as shall firk her●oby for her , and tickle her galligascoins , mark her that now ; her will warrant her shall make all her ords good ; therefore her say be gone , be gone her say young man to holland , for her do hold her but a monster , because her teeth is longer then her beard , be gone her advises her with her pag and paggage , and the rest of her lumbers ; her cannot endure these farting guns , nor these fifling pistols , nor this stinking powder which shoot nothing but pullets , and kill her country-men 3. or 4. furlongs off ; and then her is dead before her knowes who hurt her , or can say her prayers , or make her wills : therefore her gives her faire warnings , prince rupert and prince maurice , to be forthwith gone out of her territories , and trudg home , and keep her good queen her mother company , as her elder brother the paulsgrave did , so her then may become an honest man , and it may be a good bowler . her country-men cannot endure to be plundered and robbed of her coods and parrels , nor of her cattels and venisons ; her believes her would kisse where her sate a sunday , if her had such fat coodly cattels , as her has in wales , in your dutch-land country , but her hopes her cattels have more wit then to range out of their country , or from their masters house , then to be enticed over sea with her when her goes ; cod sent her cood shipping ; her cattell will her hope have more wit , and find lead in her feet , rather then go to leyden , if such a motion were made , or such a patent granted to any projector : so her should have done with prince rupert and maurice if he had had any wit or mony : but her shall be cozened as her grandams dog was : her will tell her plainly her has no mony nor plate in england or wales , and her parish is very poor that her lives in , and her is the parson of it ; for her cannot put up at the quarters end not above ten groats at the most . do her but look how her lived when her was in vvales , her parishioners were not able to buy or allow her a new cushion for her pulpit then , how many holes and rents were in her cushion , how did her feathers flye about , and how did the cony wool flye about her ears : her was not able to afford her a new coat but once in 2. or 3. years : what did her mean to come to wales , by cod , her whole country was very poore ; and her was there in a very pad condition ; if her had not good store of tyth pigs , hens , capons , eggs , and such like , her should not know how to subsist with her wives and children ; so much shall be enough which her hath spoken for the text , which is the terminus ad quod ; that is , wherefore , and for what her did come for into vvales , which her has told her sufficiently off , and her hopes will take notice and amend . now a word of admonition , and so her will conclude , and that is this ; her do wish her prince rupert and prince maurice to go her waies home quietly into her own country , go her saies young prince rupert and prince maurice home to her good lady and mother , as her have said before , for every honest man will do as her is bidden and comfort her , who is very sorry to her knowledge , to heare how her doto abuse her selfe and her country of england , her cood lady and mother is very heartly sorry for her rashnesse , goe home young prince rupert and prince maurice , and be obedient to her deare mother ; her hath sent for her two times already , and if her do not go before the third time of sending , her will tell her plainly , that prince rupert and prince maurice is a canary-bird , and her will send two tivels , and bid her take him tivels take him ; and if her tivel● has taken her they will so torment her p●dies , that her would have wished her had never come into england nor vvales , to fire , 〈…〉 her meetes , and so her leaves her to her own considerations and consciences , to apply all these sayings to her selfe ; and her commits her p. rupert and p. maurice to dinner , because her smels the roast meat and pyes piping hot , which staies for her upon the table ; and so her will end as her at first begun , that is with her text ; now therefore , why disquiet est thou thy selfe , ( p. rupert and p. maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall : and why hast thou not considered in thy mind this thing that is come rather then that which is present , esdras , 7. verse 15 , 16. why hast not thou p. rupert and thou p. maurice obeyed to voyce of her good parliament , what a tevill made you stay so long in england ? doe not you remember prince rupert , that for your part , you made cood promise to the good parliament to be gone a great while agone , when you lost bristoll towne , and you went to worcester to get you prince maurice to go along with her : what a tevill made you so mad , as not to go then , but you would stay volens nolens untill you lost all , and now you must be enforced to goe , and carry your cruelties , your plunderings and all te mischiefes you have done along with you , to make you the more welcome into another country : all i can say is to you prince rupert , england is heartily glad to see you so neere to be gone , and her doth wish you never to come againe , you may remember what mr. lilly made a prophesie of you . and for you prince maurice , her pray never think of comming into vvales againe , for if you do , all te plunder'd cows-bobby , all te onions , leeks , and oat-cakes in wales will muster themselves together , and rise up in judgement against you . finis . a letter concerning the matter of the present excommunications owen, john, 1616-1683. 1683 approx. 36 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a47967 wing l1353 estc r9567 13111182 ocm 13111182 97647 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47967) transcribed from: (early english books online ; image set 97647) images scanned from microfilm: (early english books, 1641-1700 ; 744:22) a letter concerning the matter of the present excommunications owen, john, 1616-1683. [2], 34 p. printed for benjamin alsop ..., london : 1683. errata: prelim. p. [2]. attributed to john owen. cf. nuc pre-1950. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng excommunication. 2005-03 tcp assigned for keying and markup 2005-04 spi global keyed and coded from proquest page images 2005-05 mona logarbo sampled and proofread 2005-05 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a letter concerning the matter of the present excommunications london : printed for benjamin alsop , at the angel and bible in the poultry , over-against the church . 1683. errata . page 5. line 17. read these excommunications . p. 10. l. last . r. this work. p. 11. l. 17. for by them r. to them . p. 13. l. 1. for by r. in . p. 20. l. 6. r. demands . l. 16. for this r. the. p. 27. l. 5. for these ordinances , r. these excommunications from those ordinances . p. 32. l. 11. r. as much as . a letter concerning the matter of the present excommunications . sir , you judg aright , that at my last being in london , i did consider the unusual hurry of excommunications against those called dissenters ; and because of the novelty of the proceedings therein , i did moreover endeavour my own satisfaction , as unto the design , causes , and ends of them : and i found it a thing easily attainable , without difficulty , or curiosity of enquiry . for whereas there is no covering of religion , nor any thing appertaining thereunto , save only a name or title cast upon them , they openly discover themselves of what sort they are , and what they belong unto . and among many other indecencies wherewith they are accompanied , one seemed to me to be very notable ; and this is , the collection of whole droves together by summons and citations ; then dealing with them in such a clamorous manner as makes a representation of a publick market or fair for chaffering about souls . but that , i found , which did principally affect the minds of men , was the event which these proceedings do tend unto , and will produce ; and they generally concluded , that they would be highly prejudicial , if not ruinous unto all trust and trade , among the peaceable subjects of the kingdom . for they said , that if the commissaries would do as in the old roman proscriptions in the time of sylla , and of the triumvirate afterward , and set up the names of all that were to be proceeded against , in publick tables , to be exposed to the view of all ; those concerned , might shift for themselves , as well as they could , and the residue of mankind might be at liberty to follow their own occasions ; but whilst they retain an unmeasurable reserve in their own breasts , as unto persons to be ruined by them , so as that they know not whose names , their own , or of those with whom they are concerned , they shall see the next day affixed on the church doors , in order unto excommunication , it deprives them of all repose in the law of the land , or publick justice , and breaks all their measures about the disposal of their affairs . how far this is already come to pass , you that are in the place , know better than i ; but sure i am , that the very rumor of it gives a general discomposure unto the minds of men. hearing no other discourse of these things , i was somewhat surprized with your letter , wherein you required my thoughts what influence these excommunications may have on the consciences of them who are so excommunicated ; for i did not think there would have any question been made about it : but since you are pleased to make the enquiry , i shall for the satisfaction of my respects unto you , ( tho as unto any other end i judg it needless ) give you a brief account of my judgement concerning these proceedings , which is the same for the substance of it , with that of all sober persons with whom i ever conversed . excommunication is the name of a divine institution of christ , wherein , and in whose due and just administration , the consciences of christians are , or ought to be highly concerned ; and this , as for other causes , so principally because it is the only sure representation of the future judgment of christ himself ; he did appoint it for this end , that so it might be . providential dispensations are various , and no certain judgment can be made on them , as unto the final and eternal determination of things and causes ; no man knoweth love or hatred by the things of that nature that are before him ; but this is ordained by the law of christ to be a just representation of his future judgment , with a recognition of the causes which he will proceed upon : therefore it is divinely instructive , in what he himself will do in the great day ; it is futuri judicii praejudicium : but he will scarcely be thought well advised , who shall send men to doctors-commons , to learn the way and manner of christs judgment of his church , with the causes which he will proceed upon . he giveth himself another account of it , mat. 25.32 . unto the end of the chapter ; of what he there declares , there is neither name , nor thing found among the men of these practices , which we treat about . the mentioning of them , would be looked on as a sedition against their authority ; or else make them ashamed , as a thief when he is found : but for any sort of person to undertake the administration and execution of the sentence of excommunication against others , not making it their design to represent the judgment of christ towards impenitent sinners , is to bid defiance to him and his gospel . wherefore no person whatever , wise or unwise , good or bad , can be concerned in the excommunication , in conscience , or on a religious account ; i speak not only of them who are forced to suffer by them , but of them also by whom they are administred and denounced : for it is impossible that men should be so far forsaken of all understanding , as to imagine that the proceedings thereins , do belong unto the gospel , or christian religion , any otherwise but as a debasement and corruption of it ; neither is any man ever the less of the communion of the church of england , by these excommunications ; tho he may by force be debarred from some advantages that belong thereunto . neither is the communion of any church to be valued , from which a man may be really and effectually expelled by such means : for this excommunication is not only null as to the efficacy of its sentence on the account of its mal-administration ; but it is not in any sence that which it is called , and which it pretends to be . idols are called gods , but we know they are nothing in the world : so is this proceeding called excommunication , but is no such thing at all . if a man should paint a rat , or an hedg-hog , and write over it , that it is a lion , no man would believe it so to be , because of its magnificent title . all that it can pretend unto is a political engine , used to apply the displeasure of some , upon an accidental advantage , unto them whose ruin they design ; and therein a satisfaction unto revenge , for discountenancing their supposed interest . that there is any acting in it of the authority of christ , any representation of his love , care , and tenderness towards his church , any thing that is instructive in his mind or will , any praeludium of the future judgment , no man i suppose does pretend ; nor i am sure can do so , without reflecting the highest dishonour imaginable on christ himself , and the gospel . to make these things yet more evident , and to show how remote the present excommunications are , from all possibility of affecting the consciences of any , i shall briefly pass through the consideration of these things , which principally belong unto them , and whereunto all their efficacy is resolved ; and that which first offereth it self , is the persons by whom they are administred : the truth is , there is such a variety of scenes in this tragedy , and such different actors in it , from apparitor , with whom it begins , unto the jailor with whom it ends , that it seems not easie , whom to ascribe the animating power and authority that is in it , unto : but yet on a little consideration the matter is plain enough . the ministers of the parishes wherein the excommunicated persons are supposed to dwell , by whom the sentence of excommunication is rehearsed out of a paper from the court , have no coneernment herein ; for they know nothing of the causes , or reasons of it , nor of the process therein , nor do pretend unto any right , for the cognizance of them ; nor do for the most part know the persons at all , on whose qualifications alone , the validity or invalidity of the sentence doth depend ; nor can give an account to god or man of what is done , as to right and equity ; and therefore i no way doubt , but that these who are learned and pious among them , do hardly bear the yoke of being made such properties those acts and duties which appertain unto their ministerial function ; but it is known who they are , who begin the work , and carry on the process of it unto its final execution ; and i shall say no more concerning them , but this alone , that how meet soever they may be for the transaction of civil affairs , or for the skilful managing of that work herein , which they suppose committed unto them ; yet as unto any thing wherein conscience may be affected with the authority of jesus christ , they can be of no consideration in it . if any man can but pretend to believe , that our lord jesus by any act , grant , law or institution of his , by any signification of his mind or will hath committed , or doth commit , the keys of the kingdom of heaven , the power of binding and loosing , of expelling out of , and admitting into his church , unto these or such persons , he hath assuredly confidence enough to pretend unto a perswasion of whatever he pleases . they do not believe it themselves ; nor among themselves , pretend unto any such thing ; but only a power to execute their own laws or canons . they do not judg that any personal , moral or spiritual qualifications , are required unto ecclesiastical administrations ; which yet to deny , is to undermine all religion , without which they may be fit for all church duties , who are no better than that arch-deacon of oxford , who being charged with immoralities in his conversation , justified himself by the soundness of his faith , affirming that he believed three gods in one person ; and besides he believed all that god himself did believe : let a man out of interest , or fear , or ignorant superstition , strive never so much to affect his conscience with the excommunications of such men , he will never be able to effect it . but be the personal qualifications of those intended , what they please , the question is , how they came by that power and authority herein , which they pretend unto ? they are chancellors , archdeacons , commissaries , officials , with their court attendants , of whom we speak . i confess these horrid names , with the reports concerning them , and their power , are enough to terrifie poor harmless men , and make them fear some evil from them . but excommunication is that which no man knows on what grounds to fear , from these names , titles , and offices : for that is the name of a divine ordinance instituted by christ in the gospel , to be admininistred according to the rule and law thereof ; but these name , and those unto whom they do belong , are utterly forreign unto the scriptures , and as unto the work , to the practise of the church for a thousand years ; what therefore is done by them of this kind , must of necessity be utterly null , seeing that as such , they have no place in the church themselves by the authority of christ. but however it be undeniably evident , that they have no relation unto the scripture , nor can have any authority from christ , by vertue of any law or institution of his , nor countenance given unto them by any practise of the primitive church ; yet what they do in this kind , being pretended acts of power and authority , an authority for them must be pleaded by them : but then it may be justly demanded of them , what it is ? of what nature and kind ? how it is communicated unto them , or derived by them from others ? this is that which those who are excommunicated by them , are principally concerned to enquire into , and , which themselves in the first place are obliged to declare and evince : unless men are satisfied in conscience , that those who act against them have just authority so to do , or in what they do , it is utterly impossible they should be concerned in conscience in what is done against them , or be any ways obliged thereby : here therefore they abide until they are satisfied in this just and necessary demand . but here all things are in confusion ; they can declare neither what authority is required unto what they do , nor how they come to possess that which they pretend unto . if it be from christ , how comes it to operate on the outward concerns of men , their liberties and estates ? if it be meerly of man , whence do they give the name , and pretence of a divine ordinance unto what they do ? if any should follow the clew in this labyrinth , it is to be feared that it would lead them into the abyss of papal omnipotency . as they exercise this power in courts of external jurisdiction , and forms of law , they will not deny , i suppose , but that it is from the king ; but why do they not then act that power in the kings name ; for what is not done by his name , is not done by his authority . ministers do not preach , nor administer sacraments in the name of the king , for they do it not by his authority , or by vertue of authority derived from him ; nor do parents govern their children or families in his name , but their own ; because authority for it , is their own by the law of god and nature ; but that exercise of power which externally affects the civil rights and liberties of men , must be in the kings name , or the foundations of the government of the nation are shaken — but i make it not my concernment what name or stile they use in their courts . let it be granted for their own security , that they have all their power and authority from the king , it must be therewithal granted of what nature it is , namely , civil , and not spiritual , but why then doth what they do , not go under the name of a civil order , constitution , or penalty , but of an ordidance or institution of jesus christ ? are not these things in their own nature everlastingly distinct ? and is not conscience hereby fully absolved from any respect unto it , as such an ordinance ▪ which in this supposition it neither is , nor can be . it is easily discernable , how these things tend unto the utter confusion of all things in religion . if it be said , that the power of it , as it is excommunication , is originally seated in the prelates , by virtue of their office , and is communicated unto this sort of persons , by commission , delegation , or deputation , under their seals ; it will yield no relief : for this fiction of the delegation of office-power , or the power of office , unto any , without giving them the office it self , whereunto that power belongs , is gross and intolerable . let it be tried , whether the bishops can delegate the power of ministerial preaching the word , and administration of the sacraments , unto any persons , without giving them the office of the ministry . if excommunication be an act of office-power , authority to administer it , cannot be delegated unto any without the office it self , whereunto it doth belong ; for these things are inseparable . i certainly believe it is the duty and concernment of some men , to state proceedings of this nature on better foundations , that the exercise of such solemn duties of christian religion be not exposed to utter contempt , nor men led by a discovery of false pretences of divine institutions , to despise the things themselves that are so abused . it were easie from many other considerations , to demonstrate the nullity of these mens pretended authority , with respect unto excommunication , as it is an ordinance of the gospel , in which respect alone , the consciences of men are concerned ; and as unto their power over the civil rights and interests of men , those troubled by them , must shift as well as they can . but yet further , the manner of the administration of the present excommunications doth evidence their invalidity and nullity . that which they pretend unto , as hath been said , is a divine ordinance , an institution of jesus christ ; and this declares in general how it ought to be administred by them who have authority for it , and are called thereunto : for it hence followeth , that it ought to be accompanied with an humble reverence of him and his authority , diligent attendance unto his law , and the rule of his word in all things , with solemn reiterated invocation of his holy name , for his presence , guidance , and assistance : where these things are neglected in the administration of any divine ordinances , it is nothing but the taking the name of god in vain , and the profanation of his worship . it may be some will despise these considerations ; i cannot help it , they do it at their utmost peril ; it is conscience alone which i respect in this discourse ; they who have any such thing , will think these things reasonable . again , the especial nature of this institution doth require an especial frame of mind in its administration ; for it is the cutting off of a member of the same body with them , which cannot be without sence and sorrow . to cut off any from a church , who was never a member of it by his own consent , nor doth judg himself so to be , is ridiculous ; hence st. paul calls the execution of this censure , bewailing , ( 2 cor. 12.21 . ) denominating the whole action from the frame of mind wherewith it ought to be performed ; and he that shall dare to decree or denounce this sentence without sorrow and compassion for the sin , and on the person of him that is excommunicated , plays a game with things sacred for his advantage , and shall answer for his presumption . besides , as was before observed , it is an instituted representation of the lord christ , and his judgment in , and of the church at the last day . if the consideration hereof , be once out of the minds of them by whom it is administred , they must unavoidably err in all that they do ; much more if it be never once in them ; but this they ought to take on their souls and consciences , that what they do , christ himself if present would do , and will do the same at the last day ; for so he will deal with all impenitent sinners , he will denounce them accursed , and deliver them to satrn . there is undoubtedly required from hence a reverential care and circumspection in all that is done herein : to make a false representation of christ in these things , that is , his wisdom , authority , holiness , love , and care towards the church , is the worst and most deformed image , that can be set up : what higher indignity can be offered to his gracious holiness , than to act and represent him as furious , proud , passionate , unmerciful , and delighting in the ruine of those that openly profess faith in him , and love unto him ? god forbid that we should think that he hath any concern in such ways and proceedings . whereas also the next end of this censure is not destruction , but edification , or the repentance and recovery of lapsed sinmers , it ought to be accompanied with continual fervent prayers for this end . this the nature of the thing it self requireth , this the scripture directs unto , and such was the practise of the primitive church . if we are christians , we are concerned in these things as much as we are in the glory of christ , and the salvation of our own souls . if we only make a pretence of religious duties , if we only erect an image of them for our own advantage , we may despise them , but at our peril . how well these things are observed in the present excommunications , is notorious . once to mention them , is to deserve a second thunderbolt : an account of them as to matter of fact , will be shortly given ; at present i shall only say , that there is not any transaction of affairs in any kind amongst men civilized , wherein there is a greater appearance and evidence of turbulent passions , acting themselves in all manner of irregularities , more profaness of expression , more insolent insultations , more brawling , litigious proceedings , more open mixtures of money demanded in pretended administrations of right and equity , than there are in the publick proceedings about them : shall any christian suppose that the holy spirit of god , on whom alone depends the efficacy of all divine ordinances unto their proper end , will immix his holy operations in or with this furious exertion of the lusts of men ? if this be looked on as the complement of christian discipline , or the last and utmost actings of this authority of christ towards men in this world , it must needs be a temptation unto men of atheistical inclinations : certainly greater scandal cannot be given ; and it is the interest of some , at least for the preservation of a veneration to their office , to dispose of proceedings in this case , in such a way and manner , as may administer occasion of consideration unto them concerned , and not be carried on as at present , with laughter , indignation and confusion ; and if dissenters are to be destroyed , it is desired , that the work were left unto the penal statutes , which as now prosecuted and interpreted , are sufficient for it ; rather than that the name of religion , and a divine ordinance , should meerly for that end be exposed to contempt . the last thing that i shall trouble you with at present , is the consideration of the persons against whom the present excommunications are blustered , with the pretended causes of them . these are they whom they call dissenters , concerning whom we may enquire what they are , and the cause of this pretended ecclesiastical severity towards them . and as unto the first part of the enqury , they are such as believe and make open profession of all the articles of the ch●istian faith ; they do so , as they are declared in the scripture ; nor is the contrary charged on them . there is nothing determined by the ancient councils to belong unto christian faith , which they disbelieve ; nor do they own any doctrine condemned by them : they profess an equal interest of consent in the harmony of protestant confessions , with any other protestants whatever . they own the doctrine of the church of england as established by law , in nothing receding from it ; nor have they any novel , or uncatholick opinion of their own . it is therefore utterly impossible to separate them from the communion of the catholick church in faith ; or to cast them from that rock whereon they are built thereby . they do also attend unto divine worship in their own assemblies ; and herein they do practise all that is agreed on by all christians in the world , and nothing else ; for they do not only make the scripture the sole rule of their worship , so as to omit nothing prescribed therein to that purpose , nor to observe any thing prohibited thereby ; but their worship is the very same with that of the catholick church in all ages nothing do they omit that was ever used by it , nothing do they observe that was ever condemned by it ; and this must be the principle and measure of catholick union in worship , if ever there be any such thing in the earth ; to expect it in any other observances , is vain and foolish . offering prayers and praises to god in the name of jesus christ , reading the holy scripture , and expounding of it ; singing of psalms to god , preaching of the word , with the administration of the sacraments of baptism and the lords supper ; in a religious observation of the lords day , unto these ends ; all according as god doth enable them by his spirit , is the sum and substance of the worship of the catholick church , wherein all christians are agreed : these things the scripture doth prescribe , and these things the church in all ages hath observed : all differences about this worship which have filled the world with inhumane contentions , arose from mens arbitrary addition of forms , rites , modes , ceremonies , languages , cringings , adorations , which they would have observed in it , whereof the scripture is silent , and primitive antiquity utterly ignorant — and it may be it will be one day understood , that the due observance of this catholick worship , according as god enableth any thereunto , leaving others at liberty to use such helps unto their devotion , as they shall think meet ; is the only communion of worship in the church , which the scripture requires , or which is possible to be attained : about the imposition of other things , there ever were , since they were , and ever will be , endless contentions . wherefore these dissenters practising nothing in the worship of god , but what is approved by all christians , particularly by the church of england , omitting nothing that either the scripture or catholick tradition directs unto , they are , notwithstanding this pretended excommunication , secure of communion with the catholick church in evangelical worship . moreover , they plead , that their conversation is unblamable ; that they are peaceable in the civil government , and useful among their neighbours ; if they do evil in these things , let them that prosecute them , bear witness of the evil ; but if they do well , why are they smitten ? if they can be charged with any immoralities , with any disobedience unto the rule and precept of the gospel ; those by whom they are thus prosecuted , are highly concerned , if not in conscience , yet in honour and interest , to manage the charge against them , that some countenance may be given unto their proceedings : for the law is not made ( as penal ) for a righteous man , but for the lawless , and disobedient ; for the ungodly , and for sinners ; for unholy and profane ; and if it be otherwise with the laws about these excommunications , they neither belong to , nor are derived from the law of god. there are indeed great clamours against them , that they are schismaticks and separatists , and things of the like nature ; that is , that they are dissenters : but in this case the whole force of any inference from hence , is built on this supposition , that it is the will of christ , that those who profess faith in him , and obedience unto him , unblameably , should be excluded from an interest in , and participation of these odinances of divine worship , which are of his own institution , who will not comply with , and observe such rights and practises in that worship , as are not so , but confessedly of humane invention . but no colour of proof can be given hereunto ; for it is directly contrary unto express scripture-rule , to the example of the apostolical churches , and unheard of in the world , before the branded usurpation of victor bishop of rome : an assertion of it , is to prostitute the wisdom , authority , and love of christ towards his disciples , unto the wills of men , oftentimes pre-possessed with darkness , ignorance , and superstition , and other lusts , as shall be more fully manifested , if there be occasion . let any colour be given unto this supposition from scripture or antiquity , and the whole cause shall be given up ; yet thus is it , and no otherwise , in the matter of the present excommunications ; persons of all sorts , every way found in the faith , unreprovable in the catholick worship of the gospel , professing love and obedience unto jesus christ , without blame , are excluded , what lies in them , who manage these ordinances , of divine worship , which the lord christ hath appointed and injoyned , without pretence of any other cause or reason , but only their not observance , in that worship , of what he hath not appointed . he that can believe this to be the will of christ , neither knoweth him , nor his will as it is revealed in his word ; and the consciences of men are sufficiently secure from being concerned in that , wherein such an open defiance is bid unto evangelical precepts and rules , with apostolical examples . and further , to manifest the iniquity of these proceedings , whilst these dissenters are thus dealt withal , all sorts of persons , ignorant , profane , haters of godliness , and openly wicked in their lives , are allowed in the full communion of the church , without any disciplinary admonition or controul : but as this serves to acquit them from any concernment in what is done against them ; so nothing can be invented that tends more directly to harden men in their sins and impenitency ; for whilst there is a pretence of church-censures , they will be apt to think , that they are sufficiently approved of christ and the church , seeing their displeasure is no way declared against them ; so they are not dissenters , they have reason to judg that they are safe here , and shall be so to eternity ; let them look to themselves who deserve to be excommunicated . is this the rule of the gospel ? is this the discipline of christ ? is this the representation of his future judgment ? is this the way and manner of the exercise of his authority in the church , a declaration of what he owns , and what alone he disavows ? god forbid that such thoughts should have any countenance given unto them . ecclesiastical laws have been always looked on as cobwebs , that catch the smaller flies , whilst the greater break them at their pleasure , but amongst those lesser , to spare those that are noxious or poysonous , and to cast the net over the innocent and harmless , is that which the spider gives no pattern of , nor can imitate . i shall not mention the avowed end and design of these present excommunications ; only i shall say , they are such , as many good men tremble to consider the horrible prophanation of things sacred , which they manifest to be in them . there are also many other things which evidence the nullity of these proceedings , which may be pleaded if there be occasion ; what hath already been spoken , is abundantly suffitcien to satisfy my engagement unto you , namely , that the consciences of men are not at all concerned in the present excommunications . it may be it will be said , that all this while we have been doing just nothing , or that which is to no purpose at all , as not concerning the present case ; for these of whom we treat , pretend no power in foro interiore , or the court of conscience , or unto nothing that should immediately affect it . their authority is only in foro exteriore , in the court of the church , which it seems is at doctors commons : wherefore by their sentence of excommunication , they oblige men only unto their outward concernments ; as unto what concerns conscience , they leave that unto the preachers of the word : it may be it will be so pleaded ; but before they quit their hands well of this business , they will understand , that excommunication it self is nothing but an especial way of the application of the word unto the consciences of sinners , unto their edification ; and that which is not so , pretend what it will , is nothing at all ; unto the dispensers , therefore , of the word , it doth alone belong ; and whereas the apostle tells us , that the weapons of our christian warfare , are not carnal , but mighty , through god , to bring into captivity every thought unto the obedience of christ ; they seem herein to say , that the weapons of their warfare are carnal , and mighty through the aid of some body , to cast men into prison , or to bring their persons into captivity : and indeed this outward court of theirs , is part of that court without the temple , which is trodden down by the gentiles , and shall not be measured in the restauration of the worship of god ; yea the distinction it self is silly , if any thing be intended by this outward court , but only the outward declaration of what is , or is supposed to be effected in the inward , or the mind and consciences of men . but let it be what it will ; those who have neither name , nor place , nor office in the church by divine institution , who attend not at all in what they do unto any rule of the scripture ; nor can , nor do pretend any authority from christ , in and for what they do , are no way to be heeded in this matter , but only as the instruments of external compulsion , which for the sake of the publick peace , is to be submitted unto with quietness and patience . i find , i confess , by the books with me , sent us weekly into the country , that in this state of things some of the reverend clergy do manifest great compassion towards the dissenters , in writing and publishing many discourses containing persuasives unto , and arguments for conformity , whereby they may be freed from their troublesome circumstances : but i must needs commend their prudence in the choice of the season for this work , as much their charity in the work it self : for the conformity they press , needs no other recommendation at this time ; nor need they use any other arguments for it , but only that it is better than being hanged , or kept in perpetual durance , or stifled in prisons , or beggar'd , they and their families ; or be starved in exile . and it hath been always observed , that arguments which march with halberts , bills , staves , serjeants , bailiffs , writs , warrants , and capiasses , are very forcible and prevalent . but i have done , and shall leave it unto others to declare what mischiefs do ensue on these proceedings , on civil accounts , and what an inroad is made by them on the government of the kingdom . for a new tenure is erected by them , whereon all men must hold their birthright priviledges , especially that which is the root whereon they all do grow , namely , their personal liberty . they hold them no longer by the law of the land , nor can pretend unto security , whilst they forfeit them not by that law ; they are all put into the power of chancellors , archdeacons , commissaries , and officials ; they may deprive them of them all at their pleasure , aganst the protection of that law under which they are born , and which hath been looked on as the only rule and measure of the subjects liberties , priviledges , and possessions . these things tend not only to the disturbance , but the ruine of all peace and trust amongst men , and of all good government in the world. and if they should excommunicate all that by the law of christ are to be excommunicated on the one hand , and all that are to be so by their own law on the other , and then procure capiasses for them all , it is to be feared , the king might want subjects to defend his realms against his enemies , unless he should do as they did of old at rome in great distresses , open the goals , and arm the prisoners ; or it may be the lesser part would at length find it troublesome to keep the greater in prison . but these things concern not you nor me . i beg your excuse , as not knowing whether you will judg this hasty writing too little for the cause , or too much for a letter . as it is , accept it from finis . the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, 1616-1683. this text is an enriched version of the tcp digital transcription a90265 of text r2375 in the english short title catalog (thomason e49_6). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 169 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a90265 wing o741 thomason e49_6 estc r2375 99872039 99872039 155115 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a90265) transcribed from: (early english books online ; image set 155115) images scanned from microfilm: (thomason tracts ; 9:e49[6]) the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, 1616-1683. [4] 54, [2] p. printed by l. n. for philemon stephens, at the gilded lion in pauls church-yard, london : 1644. reproduction of the original in the british library. annotation on thomason copy: "may. 21". eng clergy -office -early works to 1800. church polity -early works to 1800. a90265 r2375 (thomason e49_6). civilwar no the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion.: esp owen, john 1644 26578 15 105 0 0 0 0 45 d the rate of 45 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2007-06 tcp assigned for keying and markup 2007-06 aptara keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion the duty of pastors and people distingushed . or a briefe discovrse , touching the administration of things commanded in religion . especially concerning the means to be used by the people of god ( distinct from church-officers ) for the increasing of divine knowledge in themselves and others . wherein bounds are prescribed to their performances , their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity : their duty laid downe in directions , drawn from scripture-precepts , and the practise of gods people in all ages . together with the severall wayes of extraordinary calling to the office of publike teaching , with what assurance such teachers may have of their calling , and what evidence they can give of it , unto others . by john ovven , m. a. of q. col. o. london , printed by l. n. for philemon stephens , at the gilded lion in pauls church-yard . 1644. to the trvly noble , and my ever honoured friend , sir edward scot , of scots-hall in kent , knight of the honourable order of the bath . sir : having of late been deprived of the happinesse to see you , i make bold to send to visite you ; and because that the times are troublesome , i have made choise of this messenger : who having obtained a license to passe , feares no searching : he brings no newes ( at least ) to you , but that which was from the beginning , and must continue unto the end , which you have heard , and which ( for some part thereof ) you have practised out of the word of god . he hath no secret messages prejudiciall to the state of church or common-wealth ; neither i hope , will he entertain any such comments by the way ▪ considering from whom he comes , and to whom he goes ; of whom , the one would disclaime him , and the other punish him . ambitious i am not of any entertainment for these few sheetes , neither care much what successe they find in their travel ; setting them out meerly in my own defence , to be freed from the continued solicitations of some honest judicious men , who were acquainted with their contents : being nothing , but an houres country-discourse , resolved , from the ordinary pulpit method , into its own principles : when i first thought of sending it to you , i made ful account to use the benefit of the advantage , in recounting of , and returning thanks for some of those many undeserved favours which i have received from you . but addressing my self to the performance , i fainted in the very entrance ; finding their score so large , that i know not where to begin , neither should i know how to end : only one i cannot suffer to lye hid in the croud , though other engagements hindred me from embracing it , viz. your free proffer of an ecclesiastical preferment , then vacant , and in your donation . yet truly all received courtesies , have no power to oblige me unto you , in comparison of that abundant worth , which by experience i have found to be dwelling in you . twise by gods providence , have i been with you , when your county hath been in great danger to be ruined , once by the horrid insurrection of a rude godlesse multitude ; and againe , by the invasion of a potent enemy , prevailing in the neighbor county ; at both which times , besides the generall calamity justly feared , particular threatnings were daily brought unto you : under which sad dispensations , i must crave leave to say ( only to put you in mind of your selfe , if it should please god againe to reduce you to the like straights ) that i never saw more resolved constancy , more cheerfull unmoved christian courage in any man . such a valiant heart in a weak body , such a directing head , where the hand was but feeble , such unwearied endevours , under the pressures of a painful infirmity , so well advised resolves in the midst of imminent danger , did i then behold , as i know not where to parallel . neither can i say lesse in her kind of your vertuous lady , whose known goodnesse to al , and particular indulgences to me , make her ( as she is in her self ) very precious in my thoughts and remembrance : whom having named , i desire to take the advantage thankfully to mention her worthy son , my noble and very deare friend c. westrow , whose judgement to discerne the differences of these times , and his valour in prosecuting what he is resolved to be just and lawfull , places him among the number of those very few , to whom it is given to know aright the causes of things , and vigorously to execute holy and laudible designes . but further of him i choose to say nothing , because if i would , i cannot but say too little . neither will longer detain you from the ensuing discourse , which i desire to commend to your favourable acceptance , and with my hearty prayers , that the lord would meet you and yours in all those wayes of mercy and grace , which are necessary to carry you along through all your engagements , untill you arrive at the haven of everlasting glory , where you would be : i rest your most obliged servaent in iesus christ our common master : john ovven . the preface to the ensuing discourse . the glasse of our lives , seemes to runne and keep pace with the extremity of time : the end of those ends of the world a which began with the gospell , is doubtlesse comming upon us , hee that was instructed what should bee , till time should be no more , said , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the last houre in his time : much sand cannot be behind , and christ shakes the glasse : many minutes of that houre cannot remaine ; the next measure we are to evpect , is but a moment , the twinkling of an eye , wherein we shall all be changed ; now as if the horoscope of the decaying age , had some secret influence into the wils of men , to comply with the decrepit world , they generally delight to run into extreames : not that i would have the fate of the times to beare the faults of men , like him who cried , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to free himself , intitling god and fate to his sins ; but only to shew how the all-disposing providence of the most hign , works such a complyance of times and persons , as may joyntly drive at his glorious aymes , causing men to set out in such seasons as are fittest for their travell . this epidemicall disease of the aged world , is the cause , why in that great diversity of contrary opinions , wherewith mens heads and hearts are now replenished : the truth pretended to be sought with so much earnestnesse , may be often gathered up , quite neglected , between the parties litigant ; medio tulissimus , is a sure rule , but that fiery spirits , pyrout eocus & aethon quartusque phlegon , will be mounting . in the matter concerning which , i propose my weake essay , some would have all christians to be almost ministers , others none but ministers , to be gods clergie : those would give the people the keys , these use them , to lock them out of the church , the one ascribing to them primarily al ecclesiasticall power for the ruling of the congregation ; the other abridging them of the performance of spirituall duties , for the building of their own soules : as though there were no habitable earth betweene the valley ( i had almost said the pit ) of democraticall confusion , and the precipitious rock of hierarchicall tyranny : when unskilfull archers shoot , the safest place to avoid the arrow , is the white : going , as neare as god shall direct me , to the truth of this matter , i hope to avoid the strokes of the combatants on every side . and therefore wil not handle it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with opposition to any man , or opinion , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} briefly proposing mine owne required judgement : the summary result whereof , is , that the sacred calling may retaine its ancint dignity , though the people of god be not deprived of their christian liberty ; to cleare which proposall , somethings i shall briefly premise , chap. i. of the administration of holy things among the patriarks before the law . 1. concerning the ancient patriachs ; from these , some who would have judaisme , to be but an intercision of christiauity derive the pedigree of christians , affirming the diference between us & them , to be solely in the name & not the thing it self : of this thus much at least is true , that the law of commandements , contained in ordinances did much more diversifie the administration of the covenant , before , and after christ , then those plaine moralities , wherewith in their dayes it was cloathed : where the assertion is dificient , antiquity hath given its authors sanctuary from farther pursuit . their practice then , were it cleer , can be no president for christians ; all light brought to the gospel , in comparison of those full and glorious beames , that shine in it selfe , is but a candle set up in the sunne : yet for their sakes , who found out the former unity , i will , ( not following the conceit of any , nor the comments of many ) give you such a bare naration , as the scripture will supply me withall , of their administration of the holy things and practise of their religion : ( as it seemes christianity , though not so called ) and doubt you not of divine approbation , and institution : for all prelacy , at least , untill nimrod hunted for preferment , was dejure divino : i finde then , that before the giving of the law , the chief men among the servants of the true god , did every one in their owne families with their neighbors adjoyning , of the same perswasion , performe those things which they knew to be required , by the law of nature , tradition , or speciall revelation ( the unwritten word of those times ) in the service of god , instructing their childeren and servants in the knowledge of their creed concerning the nature and goodnesse of god , the fall and sin of man , the use of sacrifices , and the promised seede , ( the summe of their religion ) and moreover performing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} things appertaining unto god . this we have delivered concerning seth , enoch , noah , abraham , lot , isaack , iacob , iethro , iob , others : now whither they did this , as any way peculiarly designed unto it as an office , or rather in obedient duty to the prime law of nature , in which , and to whose performance , many of them were instructed , and incouraged , by divine revelation , ( as seemes most probable ) is not necessary to be insisted on : to me truely it seemes evident , that thert were no determiuate ministers of divine worship before the law , for , where finde we any such office instituted , where the duties of those officers prescribed ? or were they of human invention ? god would never allow , that in any regard , the wil of the creature should be the measure of his honour & worship ; but the right and exercise of the priesthood , say some was in the first borne ; but a proofe of this will be for ever wanting . abel was not adams eldest sonne , yet if any thing were peculiar to such an office , it was by him performed , that both the brothers carried their sacrifices to their father , is a vaine surmize : who was priest then , when adam dyed ? neither can any order of descent be handsomely contrived : noah had three sonnes , grant the eldest onely a priest ; were the eldest sonnes of his other sons priests or no ? if not , how many men , feareing god , were scattered over the face of the earth , utterly deprived of the means of right worship ; if so , there must be a new rule produced , beyond the prescript of nature , whereby a man may be enabled by generation to convey that to others , which he hath not in himselfe : i speake not of melchisedeck , and his extraordinary priesthood ; why should any speak where the holy ghost is silent ? if we pretend to know him , we overthrow the whole mystery , and run crosse to the apostle , afirming him to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without father , mother , or genealogie ; for so long time then , as the greatest combination of men , was in distinct families ( which sometimes were very great ) politickes and oeconomicks being of the same extent , all the way of instruction in the service and knowledge of god , was by the way of paternall admonition : for the discharge of which duty , abraham is commended gen. 18. 19. whereunto the instructers had no particular ingagement , but only the generall obligation of the law of nature ; what rule they had , for their performances towards god , doth not appeare ; all positive law , in every kinde is ordained for the good of community : that then being not , no such rule was assigned , untill god gathered a people , and lifted up the standard of circumcision for his subjects to repaire unto : the world in the dayes of abraham , beginning generally to incline to idolatry and polutheisme , the first evident inreconcileable division was made betweene his people and the malignants , which before lay hid in his decree , visible signes and prescript rules , were necessary for such a gathered church : this before i conceive to have been supplyed by speciall revelation . the law of nature a long time prevailed for the worship of the one true god . the manner of this worship , the generalty had at first ( as may be conceived ) from the vocall instruction of adam , ful of the knowledge of divine things ; this afterwards their children had from them by tradition ; helped forward by such who received particular revelations in their generation ; such as noah , thence called a preacher of righteousnesse : so knowledge of gods will increased , untill sinne quite prevailed , and all flesh corrupted their wayes ; all apostacy for the most part beginnes in the will , which is more bruised by the fall , then the understanding . nature is more corrupted , in respect of the desire of good , then the knowledge of truth ; the knowledge of god would have flourished longer in mens mindes , had not sinne banished the love of god out of their hearts . the summe is , that before the giving of the law , every one in his owne person , served god according to that knowledge he had of his will . publike performances were assigned to none , further then the obligation of the law of nature , to their duty in their owne familyes . i have purposely omitted to speake of melchisedocke as i said before , having spoken all that i can , or dare concerning him , on another occasion , onely this i will adde , they who so confidently affirme him to be shem , the sonne of noah , and to have his priesthood in an ordinary way , by vertue of his primogeniture , might have done well to aske leave of the holy ghost , for the revealing of that which he purposely concealed , to setforth no small mystery , by them quite overthrowne . and he who of late makes him looke upon abraham and the four kings , all of his posterity , fighting for the inheritance of canaan ; ( of which cause of their quarrell the scripture is silent ) robs him at least of one of his titles , a king of peace ; making him neither , king nor peaceable , but a bloody grandsire , that either could not , or would not part his fighting children , contending for that whose right was in him , to bestow on whom he would . and thus was it with them in the administration of sacred things : there was no divine determination of the priestly office on any order of men : when things appertaining unto god , were to be performed in the name of a whole family ( as afterwards 1 sam. 20. 6. ) perhaps the honour of the performance was by consent given to the first borne : further , the way of teaching others , was by petarnall admonition : ( so gen. 18. 19 ) motives thereunto , and rules of their proceeding therein , being the law of nature , and speciall revelation . prescription of positive law , ordained for the good of community , could have no place , , when all society was domesticall . to instruct others ( upon occasion ) wanting instruction for their good , is an undeniable dictate of the first principles of nature ; obedience to which , was all the ordinary warrant they had , for preaching to any beyond their owne families , observed by lot gen. 19. 7. though his sermon contained a little false doctrine , ver. 81. againe , speciall revelation leaves as a great impression on the minde of him to whom it is made , so an effectuall obligation for the performance of what it directeth unto , the lyon hath roared , who will not fear ; the lord god hath spoken who can but prophes●e , amos 3. 8. and this was noahs warrant for those performances , from whence he was called a preacher of righteousnes , 2 pet. 2. 5. thus although i doe not finde any determinate order of priesthood by divine institution , yet do i not thence conclude with aquin. 12. ae quest . 3. a 1 ( if i noted right at the reading of it ) that all the worship of god , i meane for the manner of it was of humane invention , yea sacrifices themselves : for this will worship as i shewed before god alwayes rejected , no doubt but sacrifices and the manner of them were of divine institution , albeit their particular originall , in regard of precept though not of practice be to us unknowne ; for what in all this concernes us , we may observe that a superinstitution of a new ordinance , doth not overthrow any thing that went before in the same kinde , universally morrall , or extraordinary ; nor at all change it , unlesse by expresse exception , as by the introduction of the ceremoniall law , the offering of sacrafices , which before was common to all , was restrained to the posterity of levi : looke then what performances in the service of god , that primitive houshold of faith was in the generall directed unto , by the law of nature , the same regulated by gospel light ( not particularly excepted ) ought the generallity of christians to performe , which what they were may be collected from what was fore spoken . chap. ii. of the same among the jewes , and of the duty of that people distinct from their church officers . 2. concerning the jews after the giving of moses law , the people of god were then gathered in one , and a standard was set up for all his to repaire unto , and the church of god became like a city upon a hill , conspicuous to all ; and a certaine rule set downe for every one to observe that would approach unto him : as then before the law we sought for the manner of gods worship from the practise of men , so now since the change of the externall administration of the covenant , from the prescription of god ; then we ghessed at what was commanded , by what was done ; now at what was done , by what was commanded ; and this is all the certainety we can have in either kinde , though the consequence from the precept , to the performance ; and on the contrary , in this corrupted state of nature , be not of absolute necessity ; onely the difference is , where things are obscured , it is a safer way to prove the practise of men by gods precept , charitably supposing them to have been obedient , then to wrest the divine rule to their observation ; knowing how prone men are to deifie themselves , by mixing their inventions with the worship of god : the administration of gods providence towards his church hath been various and the communication of himselfe unto it , at sundry times , hath been in divers manners ; especially , it pleased him not to bring it to perfection but by degrees , as the earth bringeth forth fruit , first the blade , then the eare , then the full corne in the eare : thus the church before the giving of moses law , seems to have had two maine defects , which the lord at that time supplyed ; one in discipline , or government , in that every family exercised the publique worship of god within it self or a part . ( though some do otherwise conclude from gen. 4. 26. ) which was first removed , by establishing a consistory of elders , the other , in the doctrine wanting the rule of the written word being directed by tradition , the manifold defects whereof , were made up , by speciall revelatition : to neither of these defects was the church since exposed : whether there was any thing written before the giving of the law , is not worth contending about : austine thought enochs prophesie was written by him ; prophesie was written by him ; and josephus afirmes , that there were two pillars erected , one of stone , the other of brick before the stoode , wherein divers things were ingraven ; and sixtus senensis , that the booke of the wars of the lord was a volume ancienter then the bookes of moses ; but the contrary opinion is most received , so chrysost. hom. 1. in mali . after its giving , none ever doubted of the perfection of the written word for the end to which it was ordained , untill the jewes had broached their talmud , to oppose christ , and the papists their traditions , to advance antichrist ; doubtlesse the sole aime of the work , what ever , were the intentions of the workmen . the lights which god maketh , are sufficient to rule the seasons for which they are ordained ; as , in creating of the world , god made two great lights , the greater light to rule the day , and the lesser light to rule the night ; so in the erection of the new world of his church , he set up two great lights , the lesser light of the old testament , to guide the night , the darke space of time under the law , and the greater light of the new testament , to rule the glorious day of the gospel , and these two lights do sufficiently enlighten every man that commeth into this new world : there is no neede of the false fire of tradition , where god sets up such glorious lights . this be premised , for the pronass of men , to deflect from the golden rule , and heavenly polestarre in the investigation of the truth ; especially in things of this nature , concerning which we treat , wherein ordinary indeavours , are farre greater in searching after what men have done , then what they ought to have done ; and when the fact is once evidenced , from the pen of a rabbi , or a father , presently conclude the right : amongst many , we may take a late treatise for instance , intituled , of religious assemblies and the publike service of god , whose author would prescribe the manner of gods worship among christians , from the custome of the jewes ; and their observations , he would prove from the rabbines ; not at all taking notice , that from such observances , they were long agon recalled , to the law and to the testamony . and afterwards for them sharply rebuked by truth it selfe : doubtlesse it is a worthy knowledge to be able , and a commendable deligence to search into those coyners of curiosities , but to imbrace the fancy 's of those wild-heads which have nothing but noveltie to commend them , and to seeke their imposition on others , is but an abasing of their owne ceisure and others industry : the issue of such a temper , seemes to bee the greatest part of that treatise , which because i wait onely for some spare houres to demonstrate in a perticular tract . i shall for the present , omit the handling of divers things there spoken of , though otherwise they might very opportunately here be mentioned . as the office and duty of prophets , the manner of gods worship in their synagogues , the originall and institution of their latter teachers , scribes and pharises , & . and briefly onely observe those things , which are most immediatly conducing to my proposed subject . the worship of god among them , was either morall , or ceremoniall and typicall , the performances belonging unto the latter , with all things thereunto conducing , were appropriated to them , whom god had peculiarly set a part for that purpose : by ceromoniall worship , i understand all sacrifices and offerings , the whole service of the tabernacle , and afterwards of the temple : all which , were typicall , and established merely for the present dispensation , not without purpose of their abrogation , when that which was to be more perfect , should appear . now the severall officers with their distinct employments , in and about this service , were so punctually prescribed , and limited by almighty god , that as none of them might {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without presumptious impiety , intrude into the function of others , not allotted to them , as numb. 16. 7 , 8 , 9 , 10. so none of their bretheren might presume to intrude into the least part of their office , without manifest sacriledge . josh. 22. 11 , 12. true it is , that there is mention of divers in the scripture that offered sacrifices , or vowed so to do , who were strangers from the priests office , yea from the tribe of levi , as jepha . judges , 11. manoah , jud. 13. david , 2. sam. 6. and again , 2. sam. 24. solomon , kings 3. and again , 1. kings 9. but following our former rule of interpreting , the practise , by the precept , we may finde , ( and that truely ) that all the expresions of their offerings signifie no more ; but , they brought those things to be offered , and caused the priests to do , what in their owne persons they ought not to performe . now hence by the way we may observe , that the people of god , under the new testament , contrary distinct from their teachers , have a greater interest in the performance of spirituall duties belonging to the worship of god , and more in that regard is granted unto them , and required of them , then was of the ancient people of the jewes , considered as distinguished from their priests , because their duty is prescribed unto them under the notion of those things which then , were appropriate onely to the priests ; as of offering incense , sacrifice ; oblations , and the like , which in their originall institution were never permitted to the people of the jewes , but yet tralatitiously and by analogie are injoyned to all christians , but of these afterwards ; the main question is , about the duty of the people of god , in performances for their owne edification , and the extent of their lawfull undertakings for others instruction ; for the first , which is of nearest concernment unto themselves : the summe of their duty in this kind may bee reduced to these two heads ; first , to heare the word and law of god read attentively , especially when it was expounded . secondly , to meditate therein themselves , to study it day and night , and to get their senses exercised in that rule of their duty . concerning each of which , we have both the precept , and the practise , gods command , and their performance . the one , in that injunction given unto the priest , daut . 31. 11 , 12 , 13. when all israel is come to appeare before the lord thy god , in the place that hee shall choose , thou shalt reade this law before all israel in their hearing : gather the people together , men , and women , and children , and thy stranger that is within thy gates , that they may heare , and that they may learne , and feare the lord your god ; and that their children which have not knowne may heare and learne . all which we find punctually performed on both sides , nehem. 8. 2 , 3 , 4 , 5. ezra the priest standing on a pulpit of wood , read the law , and gave the meaning of it , and the eares of all the people were attentive to the booke of the law . which course continued untill there was an end put to the observances of that law ; as act. 15. 21. moses of old time hath in every citie them that preach him being read in the synagogues every sabbath day : on which ground , not receding from their ancient observations , the people assembled to heare our saviour teaching with authority , luk. 21. 38. and s. paul divers times tooke advantage of their ordinary assemblies to preach the gospel unto them . for the other , which concernes their own searching into the law , and studying of the word wee have a strict command , deut. 6. 6 , 7 , 8 , 9. and these words which i command thee this day shall bee in thy heart , and thou shalt teach them diligently unto thy children , and shalt talke of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up , and thou shalt bind them for a sign upon thy hand , & they shal be as front lets between thine eyes , & thou shalt write them upon the posts of thy house & upon thy gates : which strict charge is again repeated , cap. 11. 18. summarily comprehending all wayes whereby they might become exercised in the law : now because this charge is in particular given to the king , chap. 17. vers. 18 , 19. the performance of a king in obedience thereunto , will give us light enough into the practise of the people : and this we have in that most excellent psalme of david , viz. 119. which for the most part , is spent in petitions for light , direction , and assistance in that study , in expressions of the performance of this duty , and in spirituall glorying of his successe , in his divine meditations : especially vers . 99. hee ascribeth his proficiency in heavenly wisedome and understanding above his teachers , not to any speciall revelation , not to that propheticall light wherewith he was endued ( which indeed consisting in a transient irradiation of the mind , being a supernaturall impulsion commensurate to such things as are connaturall onely unto god , doth of it selfe give neither wisedome nor understanding ) but unto his studdy in the testimonies of god . the blessings pronounced upon , and promises annexed to the performance of this duty , concerne not the matter in hand : only from the words wherein the former command is delivered , two things may be observed , 1. that the paternall teaching and instruction of families in things which appertaine to god , being a duty of the law of nature , remained in its full vigor , and was not at all impaired , by the institution of a new order of teachers for assemblies , beyond domesticall then established : neither without doubt ought it to cease amongst christians , there being no other reason why now it should , but that , which then was not effectuall . secondly , that the people of god , were not onely permitted , but enjoyned also , to reads the scriptures , and upon all occasions , in their owne houses , and else-where , to talke of them , or communicate their knowledge in them , unto others : there had been then , no councell at trent to forbid the one , nor perhaps was there any strict canon , to bring the other within the compasse of a conventicle : but now for the solemne publique teaching and instructing of others , it was otherwise ordained , for this was committed to them in regard of ordinary performance , who were set apart by god ; as for others before named : so also for that purpose , the author of the treatise i before mentioned , concludeth that the people were not taught at the publike assemblies by priests , as such , that is , teaching the people was no part of their office or duty : but on the contrary , that seems to be a mans duty in the service or worship of god , which god requires of him , and that appertain to his office whose performance is expressely enjoyned unto him , as such , and for whose neglect , hee is rebuked or punished : now all this wee find concerning the priests publike teaching of the people : for the prof of which the recitall of a few pertinent places shal suffice , levit. 10. 11. we have an injunction laid upon aaron and his sonnes , to teach the children of israel all the statutes that the lord had spoken to them by the hand of moses . and of the levites it is affirmed , deut. 33. 10. they shall teach jacob thy statutes , and israel thy law . now though some restraine these places to the discerning of leprosies , and between holy and unholy , with their determination of difficulty emergent out of the law , yet this no way impaires the truth of that i intend to prove by them for even , those things , belonged to that kind of publike teaching , which was necessary under that administration of the covenant : but in stead of many , i will name one not lyable to exception : mil. 2. 7. the priests lips should preserve knowledge , and they should seeke the law at his mouth , for he is the messenger of the lord of hosts : where both a recitall of his own duty , that he should be full of knowledge to instruct , the intimation of the people , that they should seeke unto him , or give heed to his teaching with the reason of them both , for he is the lords messenger , ( one of the highest titles of the ministers of the gospell performing the same office ) doe abundantly confirme , that instructing of the people in the morall worship of god , was a duty of the priestly office , or of the priests as such . especially considering the effect of this teaching mentioned , vers. 9. the turning of many from their iniquitie . the proper end of teaching in assemblies : all which we find exactly perperformed by an excellent priest , preaching to the people on a pulpit of wood : nehem. 8. 5 , 6 , 7 , 8. further , for a neglect of this , the priests are threatned with rejection from their office : hosea 4. 6. now it doth not seeme justice , that a man should be put out of his office , for a neglect of that , whose performance doth not belong unto it ; the fault of every neglect , ariseth from the description of a duty : untill something then of more force , then any thing as yet i have seene , bee objected to the contrary , we may take it for granted , that the teaching of the people under the law , in publique assemblies , was performed ordinarily by the priests , as belonging to their duty , and office . men indued with gifts supernaturall , extraordinarily called , and immediately sent by god himselfe , for the instruction of his people , the reformation of his church , and fore-telling things to come , such as were the prophets , who when ever they met with opposition , staid themselves upon their extraordinary calling , come not within the compasse of my disquisition . the institution also of the schooles of the prophets , the employment of the sonnes of the prophets , the originall of the scribes , and those other possessours of moses chaire in our saviours time , wherein hee conversed here below , being necessarily to be handled in my observations on the fore-named treatise , i shall omit untill more leisure , and an enjoyment of the small remainder of my poore library , shall better enable me . for the present , because treating in causa facili , although writing without bookes , i hope i am not besides the truth : the booke of truth , praised bee god , is easie to bee obtained , and god is not tyed to meanes , in discovering the truth of that booke . come we then , to the consideration of what duty in the service of god , beyond those belonging unto severall families , were permitted to any of the people , not peculiarly set apart for such a purpose . the ceremoniall part of gods worship , as we saw before , was so appropriate to the priests , that god usually revenged the trangression of that ordinance , very severely , the examples of vzzah and vzziah , are dreadfull testimonies of his wrath in that kind : it was an unalterable law , by vertue whereof , the priests excommunicated that presumptuous king . for that whch we chiefly intend the publique teaching of others , as to some it was enjoyned , as an act of their duty , so it might at first seeme , that it was permitted to all , who having ability thereunto , were called by charity or necessitie ; so the princes of jehoshaphat taught the people out of the law of god , as well as the priests and levites , 2 chron. 17. 7 , 8 , 9 , 10. so also nehemiah , and others of the chiefe of the people are reckoned among them who taught the people , nehem. 8. and afterwards , when saint paul at any time entred into their synagogues ; they never questioned any thing but his abilities , if he had any word of exhortation to the people he might say on : and the scribes questioning the authoritie of our saviour for his teaching , were moved to it , not because he taught , but because he taught so , and such things , with authoritie , and against their traditions , otherwise they rather troubled themselves , to thinke how he should become able to teach : mark 6. 2 , 3. then him , because he did : there are indeed many sharpe reproofes in the old testament of those who undertooke to be gods messengers without his warrant , as jerem. 23. 21 , 22. i have not sent these prophets , yet they ran : i have not spoken to them , yet they prophesied . but if they had stood in my counsell , &c. to which , and the like places it may satisfactorily be answered , that howsoever by the way of analogie , they may be drawn into rule , for these times of the gospel , yet they were spoken only in reference to them who falsly pretended to extraordinary revelations , and a power of foretelling things to come : whom the lord forewarned his people of , and appointed punishments for them , deut. 13. with which sort of pretenders that nation was ever replenished , for which the very heathen often derided them : he , who makes it his employment , to counterfeit gods dispensations , had then no more glorious worke to imitate then that of prophesie , wherein he was not idle : yet notwithstanding all this , i doe not conceive the former discourse to be punctually true in the latitude thereof : as though it were permitted to all men , or any men , besides the priests and prophets to teach publikely at all times , and in all estates of that church . only i conceive that the usuall answers given to the fore-cited places , when objected , are not sufficient : take an instance in one , 2 chro. 17. of the princes of jehoshaphat teaching with the priests : the author of the book before intimated , conceives that neither priests nor princes taught at all in that way we now treat of , but only that the priests rode circuit to administer judgement , and had the princes with them to do execution ; but this interpretation he borroweth only to confirme his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that priests did not teach as such , the very circumstance of the place inforces a contrary sence ; and in the 19. chap. there is expresse mention of appointing judges for the determination of civill causes in every city , which evidently was a distinct work distinguished from that mentioned in this place : & upō the like ground i cōceive it to be no intimation of a moveable sanedrim , which although of such a mixt constitution , yet was not itinerant , and is mentioned in that other place : neither is that other ordinary glosse more probable , they were sent to teach , that is to countenance the teaching of the law ; a duty which seldome implores the assistance of humane countenance , and if for the present it did , the kings authority commanding it was of more value then the presence of the princes . besides , there is nothing in the text , nor the circumstances thereof , which should hold out this sence unto us ; neither do we find any other rule , precept or practise , whose analogie might lead us to such an interpretation : that , which to me seemes to come neerest the truth is that they taught also , not in a ministeriall way , like the priests and levites , but imperially , and judicially declaring the sense of the law , the offences against it , and the punishments due to such offences ; especially in as much as they had reference to the peace of the common-wealth : which differs not much from that which i rest upon , to wit , that in a collapsed and corrupted state of the church , when the ordinary teachers are either utterly ignorant and cannot , or negligent and will not performe their duty , gifts in any one to be a teacher , and consent in others by him to be taught , are a sufficient warrant for the performance of it : and then this , the places cited out of the old testament prove no more . for the proceedings of st paul in the synagogues , their great want of teaching ( being a people before forsaken of the spirit & then withering ) might be a warrant for them to desire it , and his apostolicall mission for him to do it ; it doth not then at all from hence appear , that there was then any liberty of teaching in publike assemblies granted unto , or assumed by any in such an estate of the church , as wherein it ought to be : when indeed it is ruinously declining every one of gods servants hath a sufficient warrant to helpe or prevent the fall : this latter being but a common duty of zeale and charitie , the former an authoritative act of the keyes , the minister whereof is onely an instrumentall agent , that from whence it hath its efficacy , residing in another , in whose stead , ( 2 cor. 5. 19 , 20. ) and under whose person it is done . now who ever doth any thing in anothers stead , not by expresse patent from him , is a plaine impostor ; and a grant of this nature made unto all in generall doth not appeare . i am bold to speake of these things under the notion of the keyes , though in the time of the law ; for i cannot assent to those schoole-men , who will not allow that the keyes in any sense , were granted to the legall priests ; their power of teaching , discerning , judging , receiving in , and casting out , import the thing , though the name ( no more then that of regnum coelorum , as hierom and augustine observe ) be not to bee found in the old testament . and doubtlesse god ratified the execution of his owne ordinances in heaven , then , as well as now : what the immediate effect of their services was , how far by their own force they reached , and what they typified , how in signification onely , and not immediatly they extended to an admission into , and exclusion from the heavenly tabernacle , and wherein lyes the secret power of gospell commissions beyond theirs to attaine the ultimate end , i have declared else-where . thus much of what the ancient people of god distinguished from their priests might not doe , now briefely of what they might , or rather of what they ought , and what their obedience and profession declared , that they thought themselves obliged unto : private exhortations , rebukings , and such dictates of the law of nature being presupposed ; we find them further , speaking often one to another , of those things which concerned the feare , and worship of the lord , malac. 3. 16. by their lips feeding many with wisedome , prov. 10. 21. discoursing of gods lawes upon all occasions , deut.